Worship, within the depth-psychology corpus, is far more than ceremonial obeisance; it names the fundamental orientation of the psyche toward whatever it holds as ultimate. The corpus reveals a remarkable range of positions. John of Damascus articulates a taxonomy of adoration — from latreia reserved solely for God, through veneration of angels and saints, to the reverence owed sacred objects — establishing that the act of worship is always structured by an implicit hierarchy of value. Sri Aurobindo extends this insight inward, arguing that worship possesses three inseparable dimensions: practical act, symbolic form, and interior surrender, such that all of life may become worship when animated by Godward love. Shaw, from a biblical-pastoral angle, radicalizes the scope further, insisting that every human thought, word, and act is worship directed toward some object, whether God or idol — making addiction itself a species of idolatrous worship. Jung and his inheritors complicate the picture psychologically: the constellation of the god-image, solar and lunar cult forms, and the dynamics of projection all indicate that what consciousness nominally worships and what the soul actually worships may diverge catastrophically. Harrison traces worship’s social genesis in totemistic rites, observing how power gradually segregates from the worshipping group into individualized cultic specialists. Across these voices, the central tension is between worship as conscious, communally ratified liturgical act and worship as the unconscious alignment of desire — a tension that makes the concept indispensable to any serious psychology of religion.