Dawn occupies a richly stratified position in the depth-psychological corpus, operating simultaneously as cosmological threshold, alchemical cipher, mythological figure, and ontological metaphor for the emergence of consciousness from unconscious darkness. Von Franz furnishes the most sustained technical treatment, reading the Aurora Consurgens — the ‘Rising Dawn’ of medieval alchemy — as a symbol of nascent luminosity at the threshold of consciousness: not concentrated solar illumination but a diffused, feminine glow on the horizon of awareness, correlated with the anima’s function of bearing gnosis and the rubedo’s fiery promise. Neumann extends this threshold logic developmentally, designating the ‘dawn period of mankind’ as a pre-discriminated state in which inside and outside remain undifferentiated, mirroring the dream-world logic still active in modern psychic life. Campbell draws on Vedic hymns to present Dawn (Ushas) as a joyous, embodied goddess whose celebration expresses the diurnal affirmation of life against darkness — a cultural counterpoint to the devouring Kali. Nagy traces the solar-mythological matrix underlying Eos, the Greek Dawn, whose abductions encode patterns of immortalization, fragmentation of divine function, and regenerative cycling. Across these registers, Dawn names the moment of transition — between night and day, unconscious and conscious, death and rebirth — and carries irreducible ambivalence: illumination that is partial, coloured, liminal, and never yet the full sun.