Within the depth-psychology corpus, the figure of the Prophet occupies a complex and contested position, functioning simultaneously as a psychological type, a theological category, a phenomenological structure, and a historical problem. Jung treats the prophet with notable circumspection: in the Zarathustra seminars he explicitly declares that ‘the prophet is a different case’ from the psychology of the ordinary man, suggesting that prophetic consciousness may lie beyond the reach of analytic reduction. In ‘Two Essays on Analytical Psychology,’ he maps the prophet as a ‘primordial image from the collective psyche,’ linking prophetic identification to inflationary megalomania in the form of reformer and martyr — a warning about ego-dissolution into collective authority. Jaynes offers the most structurally provocative reading, arguing that the Hebrew nabi was not a foreteller of the future but a transitional, partly bicameral figure ‘flowing forth or welling up with speech and visions,’ bridging divine audition and emergent subjectivity. Corbin, reading Ibn ‘Arabi, situates the prophet within an esoteric ‘prophetic psychology’ concerned with the imaginative organ of spiritual perception. Moore, drawing on Ficino, locates the ‘prophet within’ as a soul-function that dissolves ego-bound, linear temporality. Guggenbuhl-Craig exposes the shadow side, naming the therapist-as-false-prophet as a vocational danger. Together these readings reveal a concept in which divine speech, psychological inflation, visionary experience, and the boundaries of selfhood converge and collide.