The term ‘Year’ occupies a position of cardinal importance in the depth-psychology corpus, functioning not merely as a calendrical unit but as a cosmological, mythological, and psychological category charged with sacred significance. The dominant treatment, articulated most extensively by Jane Ellen Harrison and Mircea Eliade, understands the year as a living cycle of death and rebirth — the Eniautos, or Year-Spirit, whose periodic renewal underpins sacrificial ritual, seasonal festival, and the regeneration of the cosmos itself. Harrison excavates the Greek eniautos-daimon complex, tracing the Year as a divine potency inhabiting the Horae, the Kouretes’ Hymn, and the Year-Bull of Magnesia. Eliade extends this analysis cross-culturally, demonstrating that archaic peoples homologize Cosmos and Year — both are sacred, both perish and are reborn — collapsing the distinction between temporal measurement and ontological renewal. Rudhyar’s astrological psychology maps the solar year onto cycles of collective organic experience, while von Franz situates it within broader cyclical and linear theories of time across world civilizations. Burkert and Kerényi ground the Year in Greek ritual contexts of sacrifice and renewal. Across these voices, a productive tension emerges between the Year as cyclical sacred reality and its domestication into abstract chronometric sequence — a tension depth psychology reads as symptomatic of the broader displacement of mythic by historical consciousness.