The term ‘Guardian Angel’ traverses the depth-psychology corpus along several distinct but intersecting axes. In the clinical literature, most notably Kalsched’s work on trauma, the guardian angel functions as a structural element of the psyche’s self-care system — a protective inner figure that preserves the personal spirit under conditions of catastrophic injury, yet whose guardianship may tip into tyrannical imprisonment of the ego it ostensibly shields. This duality — the figure who is simultaneously fairy godmother and diabolical persecutor — marks the term’s most technically precise deployment. Corbin’s Iranian Sufi studies redirect the concept toward something ontologically weightier: the Angel in Ibn ‘Arabi and Zoroastrian thought is not a generic protective presence but the individual’s divine Alter Ego, the theophanic mirror correlating each soul to its unique form of divine disclosure — expressly distinguished from ‘the usual guardian angel’ of popular piety. Harding identifies the guardian-angel projection as a psychological trap for women, a form of anima-service to a man that arrests the woman’s own development. Jodorowsky reads the Temperance arcanum as the guardian angel made tarot image — permanent, watchful, saving the subject from dangers he cannot perceive. The Philokalia and Climacus preserve the patristic idiom essentially intact. Taken together, the corpus moves between folk-protective, archetypal-defensive, and theosophical-transformative registers, with the tension between guardian as custodian and guardian as constraint constituting the term’s central psychological problematic.