Persephone occupies one of the most densely theorized positions in the depth-psychology corpus, functioning simultaneously as mythological datum, archetypal image, and clinical metaphor. The figure is encountered primarily through two interlocking complexes: the Demeter-Kore dyad of the Eleusinian tradition and the Hades-rape narrative that structures the mythologem of descent, captivity, and cyclical return. Kerenyi, in both his collaboration with Jung and in his independent work, establishes Persephone as the paradigmatic Kore—maiden as one pole of an inseparable mother-daughter identity, the daughter being ‘a detached half and younger repetition of the mother.’ Jung and Kerenyi together press further, reading the Gorgon’s head that Persephone commands from the Underworld as the mythological form of her ‘not-being,’ the nocturnal aspect of irresistible beauty turned monstrous. Campbell situates Persephone in the longue durée of goddess-mythology, tracing her lineage to Ereshkigal and the Sumerian underworld. Berry and Woodman transpose the mythologem onto clinical terrain: Berry aligns the rape-and-return pattern with neurotic defense structures, while Woodman reads Demeter and Persephone as complementary phases of the feminine life cycle imperiled by patriarchal assimilation. Greene connects Persephone’s violation by Hades to the phenomenology of Pluto, naming the mythic abduction as the template for psychological intrusion experienced as inescapable fate. Taken together, these readings make Persephone the corpus’s principal figure for the soul’s compelled descent into depth, transformation through loss, and the paradox of sovereignty achieved through submission.