Menses occupies a surprisingly rich and multi-layered position in the depth-psychology corpus. The term is encountered along at least four distinct axes: etymological-symbolic, anthropological-mythological, clinical-phenomenological, and psychobiological. Jung and his school approach menses primarily through its symbolic resonance with the moon, tracing the shared Indo-European root that links the words for moon, month, mind, and measure—a philological argument made most explicitly by Edinger in his reading of the Mysterium Coniunctionis. For Jung himself, the menstrual cycle grounds the archaic connection between woman and the lunar principle, generating a complex of taboo, instinct, and transpersonal meaning. Hillman introduces Aristotle’s treatment of the catamenia as a key moment in Western intellectual history: the philosophic subordination of female seed becomes, for Hillman, the foundational ideological move that devalues feminine generativity. Clarissa Pinkola Estés reclaims menstrual symbolism as the origin of alchemical color-symbolism (black, red, white) and reads the menstrual cycle as the prototype of transformative process. Marion Woodman and Karen Signell attend to its somatic and psychological rhythmicity as a vehicle of feminine self-knowledge. Daoist sources add a further dimension: the cessation or redirection of menstrual flow appears as a primary technology of inner alchemy. The contemporary clinical literature treats menses as a hormonal inflection point modulating ADHD symptomatology. Across these registers the term functions as a crux where biology, symbol, cultural suppression, and spiritual practice converge.