Within the depth-psychology corpus, Demeter occupies a position of exceptional density, functioning simultaneously as mythological datum, archetypal structure, and clinical metaphor. The primary axis of scholarly attention runs from Kerényi’s phenomenological reconstruction of the Eleusinian double-figure — Demeter as inseparable from her Kore, the two goddesses constituting a single psychic unit — through Jung’s and Kerényi’s collaborative insistence that this identity illuminates the archetype of the eternal feminine as maiden, mother, and crone in one recursive form. Berry’s archetypal-psychological essays introduce the most clinically specific reading: Demeter consciousness is mapped onto neurotic defense structure, her grief and rage serving as templates for resistance, mourning, and the compulsive avoidance of underworld experience. Moore extends this into pastoral care, reading the myth as instruction in the limits of protective mothering and the necessity of soul-making descent. The ritual dimension surfaces in Burkert, who anchors Demeter firmly in chthonic sacrifice — the megara pits, the pig offerings, the Thesmophoria — locating her power in the earth’s literal depths rather than in symbolic abstraction. Hesiod’s Homeric Hymn to Demeter stands as the foundational primary text across all these discussions. The central tension throughout the corpus is between Demeter as nourishing surface — grain, gift, season — and Demeter as the angry, withholding, underworld-proximate force whose grief makes the earth barren.