The crescent occupies a richly stratified position within depth-psychological literature, functioning simultaneously as a lunar phase symbol, a mythological emblem, a religious icon, and a vessel for the anima principle. Jung’s seminars treat the crescent with particular density: as the waxing moon associated with Ishtar, Astarte, and Islamic iconography, it traces a genealogy from Babylonian astral religion through pre-Islamic Sabaean cults to the national standards of Turkey and Egypt, revealing how a single form condenses millennia of goddess-worship. The pairing of cross and crescent in Jung’s dream analysis seminar constitutes a major symbolic tension—the solar-Christian versus the lunar-feminine—whose resolution is nothing less than the individuation problem itself. Moore’s Ficinian psychology reads the crescent as a bull’s-horn shape, linking lunar and chthonic fertility in Renaissance image-magic. Estes deploys the crescent as the distinguishing mark of the ‘crescent moon bear,’ a narrative figure of the instinctual-healing psyche toward which the loving ego must make a prolonged, courageous approach. Greene situates the crescent phase astronomically within the lunation cycle, interpreting it as the first emergence of reflected solar consciousness from the undifferentiated new-moon matrix. Across these voices the crescent names a liminal, formative energy: not yet full, not yet dark, but charged with the dynamism of becoming.