Nyx — Night personified as a primordial deity — occupies a distinctive position in the depth-psychology corpus as a figure who precedes and encompasses nearly all subsequent divine order. She appears most prominently in two registers: first, as a cosmogonic power in the Hesiodic and Orphic traditions, from whom Sleep, Death, Fate, and the full retinue of nocturnal daimons descend; second, as a psychological principle through which thinkers such as Hillman, Estés, and Kerényi articulate the psyche’s irreducible relationship to darkness, the irrational, and the life-death cycle. Hillman reads the brood of Nyx not as pathological disturbances to be pharmacologically suppressed but as autonomous imaginal forces demanding encounter and discrimination — a bold reformulation of the clinical understanding of insomnia and nightmare. Estés aligns Nyx with the Wild Woman archetype and the Life/Death/Life Goddess, treating her dominion over ‘mud and dark’ as the generative ground of feminine knowing. Kerényi, drawing on the Hermes literature, presents Night as ‘the mother of all mystery,’ whose ambivalent shadows shelter lovers, outlaws, and initiates alike. Rohde’s philological scholarship anchors Nyx in cultic and Orphic contexts, including Dionysos’s reported role as prophet of Nyx at Delphi. The tensions that animate these discussions concern whether Nyx is primarily cosmological, psychological, or initiatory — and whether encountering her offspring constitutes pathology or wisdom.