The figure of the False Prophet occupies a charged and structurally necessary position within the depth-psychology corpus, operating at the intersection of spiritual authority, shadow dynamics, and the pathologies of the helping relationship. The most sustained engagement appears in Adolf Guggenbuhl-Craig’s Power in the Helping Professions, where the False Prophet functions as the shadow counterpart of the genuine spiritual guide — not merely an external impostor but the internal temptation latent within every therapist, analyst, and clergyman who claims privileged access to the unconscious or the transcendent. Guggenbuhl-Craig draws directly on Jung’s enantiodromia principle: the more consciously one dedicates oneself to truth-telling, the more powerfully the lying, charlatanic shadow is constellated in the unconscious. The term thus becomes diagnostic rather than simply pejorative. In the biblical-theological register, as traversed by Frank Thielman and obliquely by Blaise Pascal, the False Prophet is identified through the criterion of moral conduct, doctrinal deviation, and self-serving manipulation of prophetic authority — with Jude, Peter, and the Johannine elder all treating immoral lifestyle as the telltale mark. Cassian introduces a patristic pneumatological dimension, warning that apparent miracles performed by the morally corrupt constitute demonic deception rather than divine charism. Across these registers the central tension remains constant: how does one distinguish authentic spiritual authority from its shadow double?