Within the depth-psychology corpus, ‘cloud’ functions as a remarkably polysemous symbol whose semantic range spans alchemical process, divine presence, cosmological potency, and the phenomenology of consciousness and death. Jung’s most sustained treatment, in Mysterium Coniunctionis, traces a dense intertextual genealogy: alchemical cloud-imagery (the ‘water of the cloud’ as Mercurius, ‘black clouds’ as nigredo) interweaves with patristic typology (Christ prefigured by the pillar of cloud, Augustine’s apostles as cloud concealing the Creator, Hildegard’s pneumatological ‘clouds’) to yield a composite symbol of transformative, liminal matter. Von Franz, elaborating the Aurora Consurgens, specifies that cloud denotes the medium in which Mercurius is fixed and ‘triturated’ — simultaneously destructive and fertilizing, a vehicle of the prima materia’s passage from blackness toward albedo. Edinger, reading the Annunciation through the Greek episkiazō, identifies the cloud with the divine overshadowing that both illuminates from without and darkens from within, linking it structurally to the archetype of sacred enclosure. Onians recovers an archaic stratum in which cloud as death-vapour envelops the dying warrior’s sight. The I Ching tradition — in Wilhelm, Huang, and Ritsema/Karcher — employs cloud as the presage of creative action, the tension of potential energy preceding rain. Across these registers the cloud marks a threshold state: neither form nor formlessness, it is the liminal medium through which transformation passes.