Within the depth-psychology corpus, ‘Wedding’ operates on at least three distinct registers simultaneously: the literal rite of passage, the archetypal symbol of coniunctio, and the eschatological or mystical union. Jung’s own visionary experience — reported in ‘Memories, Dreams, Reflections’ — of witnessing and embodying the Kabbalistic wedding of Tifereth with Malchuth, and thereafter the Marriage of the Lamb, establishes the wedding as a liminal event in which ego and Self, heaven and earth, masculine and feminine principle achieve momentary integration. Alchemical imagery reinforces this: the chymical wedding of Sol and Luna encodes the death, dissolution, and resurrection of psychic opposites. Hillman interrogates the cultural inflation of the marriage fantasy through the lens of Hera’s archetypal compulsion, distinguishing the ontological drive toward coupling from mere sexual or social convention. Von Franz reads the wedding in fairy tale as the moment shadow is redeemed and the Self constellated through conjunction of opposites. Freudian readings, by contrast, attend to parapraxes — forgotten wedding dresses, misidentified husbands — as unconscious registers of ambivalence. Ritual scholarship (Alexiou, Burkert) illuminates the archaic fusion of wedding and death imagery, where the unmarried dead are lamented as brides or grooms of Hades, and preliminary wedding sacrifices precede initiation. The term thus traverses clinical, alchemical, mythological, and eschatological domains.