The Virgin Birth occupies a revealing crossroads in the depth-psychology corpus, where theological dogma, comparative mythology, alchemical symbolism, and archetypal psychology converge without resolution. John of Damascus represents the patristic-dogmatic pole, treating the birth from the Virgin as a literal theandric event: the Holy Spirit overshadows Mary, forming flesh from her pure blood ‘not by procreation but by creation,’ thereby reversing the debt of the first mother Eve. Against this doctrinal confidence, Joseph Campbell reads the Virgin Birth as one instance of a universal mythological motif — the miraculous conception of the hero by a suprapersonal power — whose comparative ubiquity (across Colombia, India, the Hellenistic mystery cults, and beyond) marks it as metaphor rather than historical fact. Erich Neumann situates the motif structurally: the virgin mother, from the kedeshoth to Mary, refuses surrender to the merely personal male, yielding only to ‘the god and nothing but the god.’ Jung and his circle approach the theme obliquely but persistently — alchemists saw in the Virgin Birth a prefiguration of the self-generating lapis; Edinger reads Mary’s annunciation as the soul’s acceptance of impregnation by the numinosum. Harvey and Campbell independently identify the Immaculate Conception and Virgin Birth as gestures that sever Mary from nature, producing Christianity’s unresolved tension between immanence and transcendence. The term thus functions simultaneously as doctrinal claim, mythological archetype, psychological symbol, and cultural problem.