Within the depth-psychology corpus, ‘Messenger’ operates at several distinct registers that rarely collapse into one another. At the mythological-cosmological level, Jonas’s treatment of Manichaean gnosis presents the Messenger as a third divine creation, a cosmic liberator sent to set the spheres in motion and redeem captive light-substance from matter — a figure at once salvific and structural. Campbell’s comparative mythology reinforces this by tracing Ninshubur, ‘chief messenger of the gods,’ directly to Hermes, establishing a genealogy in which the messenger-function is primordially linked to psychopompy, soul-guidance, and the mediation between worlds. Kerényi and Otto elaborate the Hermetic dimension: the messenger is not merely a courier but a numinous principle that encompasses paradox — benefit and deceit, the lofty and the base — whose caduceus-staff marks him as herald between divine and chthonic registers. In the Tibetan Buddhist material transmitted by Evans-Wentz, ‘messengers of death’ become eschatological thresholds, each one a dharmic signal ignored at peril. The Gnostic texts collated by Meyer inflect the term christologically: the redeemer-messenger descends, delivers gnosis, and ascends, his mission structured by a katabasis-anabasis rhythm. Across all these registers, the messenger is never neutral — always a liminal agent whose arrival inaugurates crisis, transformation, or awakening.