The Demiurge occupies a richly contested position across the depth-psychology corpus, functioning simultaneously as cosmological category, psychological metaphor, and theological provocation. The term originates in Plato’s Timaeus, where it names the divine craftsman who orders a pre-existing chaos according to eternal Forms — a figure Cornford’s commentary emphasizes is neither omnipotent nor an object of worship, but a mythological expression of rational purposiveness constrained by Necessity. Gnostic traditions, exhaustively documented by Hans Jonas, invert the Platonic valuation: for Valentinian and Mandaean speculation alike, the Demiurge becomes an ignorant, fear-born, psychical being whose flawed creation imprisons pneumatic humanity within a counterfeit cosmos. The depth-psychological appropriation of this tension is most explicit in Hoeller’s reading of Jung, where the alienated ego itself is cast as the primary demiurge — blind to its unconscious roots, yet compulsively world-making. Jung’s own engagement with the term in the Timaeus commentary sections of Psychology and Religion treats the world-soul fashioned by the Demiurge as a psychological datum about psychic structure. The Jungian orbit further inflects the figure through alchemy and Gnosticism, linking the Demiurge to Sophia, the Pleroma, Abraxas, and the Anthropos. The term thus marks a persistent fault-line between creative and imprisoning readings of the cosmic artificer.