Giegerich's psychology as the discipline of interiority

1. Introduction

Version followed: Wolfgang Giegerich's own writings — The Soul's Logical Life (Peter Lang, 1998; 4th ed. 2007), What Is Soul? (2012), Neurosis: The Logic of a Metaphysical Illness (2013), The Flight into the Unconscious (Collected English Papers V, 2013), and above all Working with Dreams: Initiation into the Soul's Speaking About Itself (Routledge, 2020; a "2013" date is sometimes given for this title but could not be confirmed — listings give 2020 [uncertain]). ISPDI (International Society for Psychology as the Discipline of Interiority) is the reference community; it explicitly offers no clinical training or certification [source: jungpage ISPDI announcement].

What it is — read this first. Psychology as the discipline of interiority (PDI) is mainly a theory of what psychology is, not a manualised therapy. There is no treatment manual, no phase model, no session protocol and no outcome-defined technique set. Giegerich, a German Jungian analyst and theorist, argues that psychology's real subject is "soul", understood not as a thing inside a person but as the inner logic ("logical life") of phenomena — dreams, symptoms, myths, cultural events [source: Peter Lang description of The Soul's Logical Life; Wikipedia]. The one area where he writes about practice directly is dream work (Working with Dreams), plus scattered remarks on the analyst's stance and on neurosis. Everything in this guide that turns those remarks into session steps is marked [synthesis].

How change happens (as far as the theory says). Change is not produced by the therapist's interventions on the person. It happens when consciousness is "initiated" into seeing a phenomenon from within its own logic — when the patient (and analyst) stop asking "what does this mean for me / what should I do?" and let the dream or symptom show the form of consciousness it already is. In Jung's phrase that Giegerich takes up, the dream is its own interpretation; understanding it changes the standpoint of the one who understands [source: Karnac and managementboek publisher descriptions of Working with Dreams; Barreto, citing Giegerich 2008]. Therapeutic work is described as "catching up with" what has already become real, not pursuing future goals [source: To Produce Psychology from Scratch, citing Giegerich 2020a, p. 416].

2. Framework

No staged framework exists in the primary sources. Giegerich does not specify phases, session counts, formats or criteria for moving on, and he argues against goal-driven, technical models of therapy as "ego programs" [source: To Produce Psychology from Scratch, summarising Giegerich; ISPDI announcement]. What follows is a working frame a practitioner can use, built from the stance he describes — all of it [synthesis].

Setting. Ordinary Jungian analytic or psychodynamic format: weekly (or more frequent) 50-minute sessions, open-ended, face to face. Nothing in the sources prescribes frequency or length [synthesis].
Two levels running in parallel (the "psychological difference"). Every session holds (a) the human/personal level — the patient's real life, distress, safety, relationships, practical decisions — handled with ordinary clinical competence and empathy; and (b) the soul level — the dream, symptom or fantasy taken as a phenomenon with its own interior logic. The distinction itself is Giegerich's; keeping both in one session is a practical reading of it [source: Wikipedia (soul as a "third" in the consulting room); Sandoval & Knapp 2017 TOC; [synthesis] for the session use].
Loose movement, not phases [synthesis]:
1. Establishing the person level. Assessment, safety, alliance, the presenting problem in the patient's own terms. Move on once the patient is stable enough to look at material without needing it to be immediately useful.
2. Bringing material. Patient brings dreams (written down) and recurring symptom-patterns. The analyst models the shift from "what does it say about me?" to "what is this dream itself saying?"
3. Interiorizing work. Sustained dream circumambulation and seeing-through of the neurotic logic (Section 4). Most of the work happens here; there is no criterion for "completion".
4. Ending. Arises when the original symptom has lost its compelling, absolute character for the patient and the patient can tolerate their reality "as it is". Ending criteria are not given in the sources [uncertain].
Signs the soul-level work is possible [synthesis]: patient can tell a dream without immediately interpreting it against themselves; can tolerate not-knowing for a session; is not in acute crisis. If these are absent, stay at the person level.

3. Guiding principles

[source for principles 1–7: Karnac/managementboek descriptions of Working with Dreams; Peter Lang TOC and description of The Soul's Logical Life; Wikipedia; Barreto citing Giegerich 2008. Principles 8–13: To Produce Psychology from Scratch, summarising Giegerich's writings, and the Neurosis description. Practical one-liners are [synthesis].]

The soul speaks about itself, not about the dreamer. — Don't read the dream primarily as a report on the patient's personality or a message to them.
The dream is its own interpretation (Jung's phrase, central to Giegerich). — Don't translate it into another language (psychological jargon, everyday advice); unfold what it already says.
The image contains what it needs. — Work with what's in the dream text before anything imported from outside (associations, biography, symbol dictionaries).
Absolute-negative interiorization. — Treat the phenomenon as a sealed vessel: interpret it "into itself", by its own terms, with no outside reference point [source: The Soul's Logical Life; phrasing of the concept per Giegerich's terminology; [uncertain] on exact definition].
The psychological difference. — Keep the empirical person (with their ego, needs, life) distinct from the soul (the logic showing itself in the material). Both are real; confusing them is the core error.
No ego-standpoint in interpretation. — The interpreter's own wishes, values and therapeutic agenda are set aside; the publisher's description calls this a "crossing to the other side of the river" away from ordinary consciousness.
Soul is logical life / thought, not image alone. — Go beyond picturing and feeling the image to asking what logic or form of consciousness it enacts.
The therapist is servant (therapon), not technician or hero. — Meet the patient empty-handed; don't isolate a symptom to be fixed by procedure.
No developmental ideals or goals. — Don't set the patient targets of growth or wholeness; meaning is immanent, not an achievement.
Work in the perfect tense. — Help the patient "catch up with" what has already happened and become real, rather than strive towards something not yet there.
Tarry with the negative. — Stay with loss, devastation and impasse instead of hurrying to relief; consciousness grows by withstanding it.
Neurosis is the soul in its untruth, with its own logic. — Treat symptoms as a coherent (if false) construction to be seen through, not as a malfunction to be eliminated [source: Taylor & Francis description of Neurosis].
Psychology is made anew each time. — No stored interpretations; each dream and each session is approached as if from scratch.

4. Intervention inventory

How to read this section. Giegerich gives a way of approaching dreams and symptoms, not numbered techniques. Below, A covers the dream method as Working with Dreams and The Soul's Logical Life describe it (the principles are his; the step breakdowns are [synthesis]). B covers the analyst's stance and the neurosis work, drawn from his other writings as summarised in secondary sources. Full texts of the books are not drawn on (publisher descriptions, tables of contents and secondary summaries only), so finer procedural detail is [uncertain] throughout. All example language is (illustrative), not Giegerich's.

A. Dream work — "from within"

A1. Taking the dream as text

Purpose / when: Every dream session. Fixes the phenomenon so it can be worked on rather than half-remembered and already interpreted. Jung's point, which Giegerich takes up, is that the dream "is just so" as given [source: To Produce Psychology from Scratch, quoting Jung via Giegerich].
Steps [synthesis]: (1) Ask the patient to write the dream down on waking, in the present tense, with no commentary. (2) In session, have them read it aloud exactly. (3) Ask only about wording that is unclear ("was the door open or ajar?"), not about meaning. (4) Note sequence, scene shifts, exact phrases, and the ending. (5) Separate anything the patient added afterwards ("I think it was about my mother") from the dream text.
Example language (illustrative): "Read it to me just as you wrote it. We'll leave what you think it means to one side for now."
Watch for: Patient interpreting while telling ("and then, obviously because I'm insecure, I…"). Gently separate the comment from the text. Working: patient begins to report dreams cleanly and is curious about them.

A2. Retelling the dream

Purpose / when: After the first reading. Re-creating the dream, as one re-creates an artwork, is itself the start of interpretation; following Jung, the interpreter says the dream again "as well as you can" [source: To Produce Psychology from Scratch, citing Jung and Giegerich, "Geist" p. 33].
Steps: (1) Analyst retells the dream slowly in their own words, staying close to the text. (2) Keep the dream's order and its exact images; add nothing. (3) Invite correction. (4) Re-tell a second time if needed, letting emphasis fall where the dream puts it [steps: synthesis].
Example language (illustrative): "Let me say it back. There is a house by the water. You are in a room that has no windows. Someone outside is calling a name you don't know… Is that how it goes?"
Watch for: Your retelling drifting into interpretation ("you feel trapped"). Working: patient says "yes, that's it" and notices details they skipped.

A3. Bracketing the dreamer: the dream-I as one figure among others

Purpose / when: Whenever the patient (or you) reads every element as a part of "me". Giegerich's core claim is that dreams are not primarily about the dreamer; the soul speaks about itself [source: Karnac and managementboek descriptions]. The "I" in the dream is a figure in the dream's drama, not the waking person [inference from that claim; [uncertain] whether he uses the term "dream-I"].
Steps [synthesis]: (1) Refer to the dream-I in the third person ("the dream-I", "the one walking"). (2) Give the other figures equal weight. (3) Ask what the dream does with the dream-I, not what the dreamer should feel about it. (4) Resist translating figures into the patient's real relationships.
Example language (illustrative): "Let's not assume this is about you yet. In the dream, the one who walks down the corridor doesn't open the door. What does the dream let happen instead?"
Watch for: Patient feels dismissed ("so my dream isn't about me?"). Acknowledge the personal level openly (see B1). Working: patient can talk about the dream with interest rather than self-accusation.

A4. Holding back associations and outside knowledge

Purpose / when: Default in Giegerich's approach. Dream images contain what they need and do not require associations from daily life; symbol dictionaries and analysts' symbol guides are challenged [source: Karnac description; To Produce Psychology from Scratch].
Steps [synthesis]: (1) Don't open with "what does X remind you of?". (2) If a dream word is opaque (a name, a private reference), ask only enough to know what the thing is inside the dream. (3) Don't amplify from mythology or symbol lexicons to supply a meaning the dream doesn't give. (4) Note your own associations and set them aside.
Example language (illustrative): "Before we bring in your week or your history, let's see what the dream itself does with the dog."
Watch for: This departs from classical Jungian practice (associations, amplification). Whether Giegerich forbids all clarifying questions is not confirmed [uncertain]. Working: the session stays with the image and new detail emerges from the text itself.

A5. Interiorizing the dream into itself

Purpose / when: The central move. Absolute-negative interiorization means taking the phenomenon as having no outside: every element is understood only through the others, inside the closed vessel of the dream [source: Giegerich's concept from The Soul's Logical Life; Barreto: "keep material internal", consider the phenomenon only in its own terms].
Steps [synthesis]: (1) Treat the dream as a sealed whole. (2) For each image, ask what in the dream gives it meaning: what it follows, what it contrasts with, what it turns into. (3) Refuse explanations from outside the dream ("because you watched a film", "because of your father"). (4) Ask what the dream as a whole is: one movement, one logic.
Example language (illustrative): "Inside the dream, the bridge only matters because the river rises. What happens to the bridge once the water comes?"
Watch for: Slipping into causal or predictive readings, which Barreto explicitly rules out. Working: the dream starts to read as coherent, and the patient's anxiety about "what it says about me" quiets.

A6. Circumambulating the image

Purpose / when: When the meaning of an image isn't obvious. The dream should be circumambulated (walked around), not translated [source: Karnac description of Working with Dreams; "circumambulating" also in To Produce Psychology from Scratch].
Steps [synthesis]: (1) Choose the image the dream itself stresses (most vivid, most repeated, or at the turning point). (2) Describe it from several sides: what it is, how it acts, what it lacks, what it is next to. (3) Return to it more than once in the session, and across sessions if it recurs. (4) Stop when the image starts to show its own sense; don't force closure.
Example language (illustrative): "Stay with the locked cupboard a little longer. It's in the kitchen, it's locked, and nobody in the dream looks for the key. What kind of locked thing is this?"
Watch for: Circling becoming vague free-floating musing. Keep it tied to the text. Working: an aspect of the image becomes visible that neither of you saw at first.

A7. Following the dream's inner movement

Purpose / when: Dreams with scene changes or a clear arc. Giegerich's method lets a phenomenon present itself through successive positions and negations until its logical structure shows [source: Wikipedia on his dialectical method; The Soul's Logical Life ch. 6 develops a myth through six successive "determinations" (Peter Lang TOC)]. Applying this scene by scene to dreams is [synthesis].
Steps [synthesis]: (1) Divide the dream into its moments (opening situation, development, turn, ending). (2) For each, ask how it negates or changes the one before. (3) Ask what the ending has done with the opening. (4) Formulate the movement in one sentence ("what begins as X becomes Y through Z").
Example language (illustrative): "The dream starts with a crowded station and ends with you alone on an empty platform. What did the dream have to get rid of on the way?"
Watch for: Reading the ending as a forecast for the patient's life. Working: the dream is felt as one process rather than a heap of symbols.

A8. Reading all figures as moments of one logic

Purpose / when: Dreams with opposing figures (pursuer/pursued, hunter/prey). In his Actaion and Artemis reading, hunter and goddess are not two separate beings but moments of one notion, ending in the dissolution of Self and Other into otherness itself [source: Peter Lang TOC, ch. 6]. Using this on dream figures is [synthesis].
Steps [synthesis]: (1) Name the opposed figures. (2) Instead of siding with the dream-I, ask what the pair together enacts. (3) Ask what relationship (chase, union, destruction) the dream is about. (4) Phrase the interpretation as being about that relationship, not about either figure.
Example language (illustrative): "The man chasing and the one running belong to the same dream. What is this chase, as a whole, about?"
Watch for: Patient hearing "you are the attacker" as blame. That is a personalistic reading; restate that it's about the dream's logic. Working: fear of the "enemy" figure gives way to interest in what the encounter is.

A9. Thinking the image: asking about its logical form

Purpose / when: Once the image is clear. Soul is logical life; the imaginal must be pushed on to thought, asking what form of consciousness the image displays [source: Peter Lang description; Wikipedia]. Meaning shifts historically, so images are read in relation to the logic of the present age [source: Barreto]. The question "which consciousness?" in session is [synthesis].
Steps [synthesis]: (1) Ask what kind of world or stance the dream presupposes (a sacred order? a mechanised one? one with no outside?). (2) Ask whether the dream's figures behave in an old or a modern way. (3) Formulate the logic in plain words, without jargon.
Example language (illustrative): "In this dream the temple is a museum with tickets and opening hours. What has happened to the sacred in this dream's world?"
Watch for: Over-intellectualising with a patient who needs contact. Giegerich is criticised for being too intellectual (Wikipedia); adapt pace and language [synthesis]. Working: patient recognises the logic as true of their felt situation without being told to.

A10. Letting the interpretation stand, without ego-application

Purpose / when: End of dream work. The dream is not a message to the ego, and the work isn't about drawing advice from it; the patient's consciousness is to be "initiated" into the soul's speaking, not instructed [source: subtitle and descriptions of Working with Dreams; To Produce Psychology from Scratch on goals as ego programs].
Steps [synthesis]: (1) State the interpretation simply, as what the dream says. (2) Don't add "so you should…". (3) If the patient asks what to do, take it seriously at the person level (B1) as a separate question. (4) Leave the dream open for the next session.
Example language (illustrative): "That's what the dream seems to be saying. We don't need to turn it into a plan. Let it sit with you this week."
Watch for: Patient's frustration at "no answer". Working: the patient refers back to the dream unprompted, or later dreams pick up the same thread.

B. Stance and work with the person and the neurosis

B1. Holding the psychological difference in session

Purpose / when: Every session. The soul appears in the consulting room as a third beside analyst and patient [source: Wikipedia]; the psychological difference separates the empirical human from the soul [source: Sandoval & Knapp 2017 TOC]. How to switch levels is [synthesis].
Steps [synthesis]: (1) Begin at the person level: how the patient is, what has happened, any risk. (2) Mark explicitly when you move to the material ("let's look at the dream itself now"). (3) Mark the return ("and how are you with all this?"). (4) Never use a soul-level reading to dismiss a person-level need.
Example language (illustrative): "There are two things here: what you're going through this week, which matters, and what this dream is doing. Let's take them one at a time."
Watch for: Using "the soul" to avoid the patient's pain. Working: the patient feels both met and engaged in the material.

B2. Meeting the patient empty-handed (the analyst as therapon)

Purpose / when: Basic stance, especially at the start of each session and when you feel pressure to "do something". Following Jung, Giegerich treats the therapist as servant or attendant, not hero or technician, and warns against isolating a symptom for direct fixing [source: To Produce Psychology from Scratch].
Steps [synthesis]: (1) Before the session, drop your hypothesis from last time. (2) Open without an agenda. (3) Listen for what the material is doing, not for confirmation of your formulation. (4) When you notice yourself reaching for a technique, name the pull to yourself and wait.
Example language (illustrative): "Where would you like to start today?" — then silence long enough for the patient to find it.
Watch for: Empty-handedness becoming passivity or withholding. Working: material arrives you couldn't have planned for.

B3. Tarrying with the negative

Purpose / when: Grief, loss, failure, irreversible facts, impasse. Giegerich calls for looking the negative in the face and to "tarry with it" (Hegel's phrase) [source: To Produce Psychology from Scratch, citing Giegerich 2020b, p. 148]. The aim is to withstand devastation so consciousness grows from it.
Steps [synthesis]: (1) Name the negative plainly (the death, the end, the failure). (2) Don't rush to reframe, comfort or look for a silver lining. (3) Stay with it across sessions if needed. (4) Watch for the point where the patient stops fighting the fact and begins to think it.
Example language (illustrative): "It's over, and it can't be undone. Let's not hurry past that."
Watch for: Despair turning into risk. Staying with the negative is never a reason to skip risk assessment (Section 5). Working: the patient shows a steadier, more sober relation to the loss.

B4. Catching up with what has already happened (perfect tense)

Purpose / when: When the patient is stuck trying to restore a past state or reach an ideal. Therapy is described as "catching up with" what has already become real, not pursuing future goals [source: To Produce Psychology from Scratch, citing Giegerich 2020a, p. 416].
Steps [synthesis]: (1) Identify the change that has already happened in the patient's life or psyche (the marriage that's already ended inside, the faith already gone). (2) Show how the patient is still acting as if it hadn't. (3) Explore what it would mean to let consciousness catch up. (4) Don't set this up as a goal; it's a recognition.
Example language (illustrative): "It sounds as if you left that job in yourself a while ago, and you're still turning up as if you hadn't."
Watch for: Pushing a recognition the patient isn't at. Working: relief of the "yes, that's already true" kind.

B5. Seeing through the logic of the neurosis

Purpose / when: Persistent neurotic patterns. Giegerich holds that neurosis comes from the soul and is the soul in its untruth: it has an internal logic, "functioning" and enabling conditions, relies on a metaphysics, and has a "Sacred Festival drama" character in symptomatic suffering. His Neurosis appendix, "Neurotic Traps", gives consulting-room vignettes [source: Taylor & Francis description of Neurosis]. The book's specific treatment guidance is [uncertain].
Steps [synthesis]: (1) Describe the pattern exactly, as the symptom stages it. (2) Ask what absolute it insists on (perfect safety, total recognition, guaranteed control) — our reading of "metaphysical" [inferred]. (3) Show how the construction protects that absolute from reality. (4) Let the patient see the construction rather than attack the symptom. (5) Expect the logic to reassert itself; return to it.
Example language (illustrative): "Each time, the checking promises that this time you'll be completely sure. And each time it can't, because complete sureness isn't on offer anywhere."
Watch for: Insight used as another form of control. For disorders with established treatments (OCD, panic, PTSD), offer or refer for those in parallel [synthesis]. Working: the symptom loses its compelling, sacred quality even if it doesn't vanish at once.

B6. De-literalizing the symptom (letting it "come home")

Purpose / when: When the patient relates to a symptom as a foreign thing to be removed. Summaries of Giegerich warn against reifying symptoms; their external "thingness" dissolves and they are integrated into the patient's life story [source: To Produce Psychology from Scratch].
Steps [synthesis]: (1) Note how the patient talks about the symptom ("it", "the anxiety"). (2) Ask what the symptom does and says in their life, not what causes it. (3) Treat its appearances like dream images (A3–A9). (4) Help the patient tell it as part of their own story.
Example language (illustrative): "Rather than how to get rid of it, let's ask what it insists on every time it shows up."
Watch for: Patients who need symptom relief first. Relief and understanding aren't opposites [synthesis]. Working: patient speaks of the symptom in the first person and with less alarm.

B7. Raising the forgotten question

Purpose / when: When sessions circle around the stated problem but something larger looms behind it — Jung's "other picture" behind a veil of facts. The art of therapy includes drawing attention to what the patient didn't ask about, even at some cost to the alliance [source: To Produce Psychology from Scratch].
Steps [synthesis]: (1) Notice what is consistently left out (death, meaning, faith, the age they live in). (2) Wait for an opening in the material. (3) Ask the question once, plainly. (4) Accept if it's not taken up; it may return.
Example language (illustrative): "We've talked a lot about how to manage the work. We haven't talked about whether you believe in it."
Watch for: Rupture (Section 5). Working: the session drops into a more serious register.

5. Handling problems

Giegerich's writings don't offer a troubleshooting guide. The sources touch only two points: the forgotten question may strain the alliance, and standard assessment tools map the terrain but are "not yet psychology" [source: To Produce Psychology from Scratch]. Critics also point to the risks of over-intellectualising and of "disaffectation" (advice to rise above emotion) [source: Wikipedia]. Everything below is [synthesis] unless tagged.

Crisis, suicidality, psychosis, acute trauma. Drop soul-level work and go fully to the person level: standard risk assessment and safety planning, your service's protocols, liaison with psychiatry. Assessment tools are legitimate here; Giegerich only says they are not psychology, not that they're useless [source for that point: To Produce Psychology from Scratch]. With fragile ego structure or psychotic process, avoid de-centring the dream-I (A3) and the dissolution motifs (A8); stay supportive and reality-based. [synthesis]
Trauma replay nightmares. Repetitive post-traumatic nightmares are better treated with established trauma methods than interpreted as the soul's self-presentation. Offer or refer. [synthesis]
Stuck: dream work goes round in circles. (1) Go back to the exact text (A1); usually something has been skipped. (2) Retell it again (A2). (3) Look at the ending and the turning point (A7). (4) If still opaque, leave it; Giegerich's stance allows that psychology is made anew each time, and a later dream may open it. [synthesis]
Stuck: life doesn't change. Ask whether there's an already-happened reality the patient hasn't caught up with (B4), or an absolute the neurosis still serves (B5). Review whether the patient needs a symptom-focused treatment alongside. [synthesis]
"Resistance": the patient insists the dream is about them, or wants it decoded. Don't fight it. Grant the personal question its place at the person level (B1), then invite one look at the dream "on its own terms". Over time, show by doing rather than by argument. [synthesis]
Patient wants advice or a plan from the dream. Separate the two questions (A10, B1): "what should I do?" is a real person-level question and deserves a real answer; it just isn't what the dream is for. [synthesis]
Overwhelm (by the image or by the negative). Slow down; pick one image; return to the present room and body; lower the abstraction level of your language. Tarrying with the negative (B3) is done at a pace the patient can bear and never replaces risk review. [synthesis]
Non-adherence: no dreams, or dreams not written down. Don't make dream-recording a task with targets (that would be the goal-driven model Giegerich rejects). Treat the symptom, a recurring fantasy, a film or a news event the patient keeps mentioning as material instead; PDI privileges no particular content [source for that last point: Wikipedia]. [synthesis]
Rupture: "you're more interested in my dreams than in me". Take it as true until shown otherwise. Acknowledge, apologise for any misattunement, return to the person level and stay there as long as needed. This is exactly the confusion of levels B1 warns against. [synthesis]
Rupture after the forgotten question (B7). Expected, per the source. Acknowledge the intrusion, don't retract the question, don't press it. [partly source: To Produce Psychology from Scratch; response: synthesis]
Over-intellectualising (analyst side). If your interpretations need philosophical vocabulary (sublation, notion, negativity), keep that for your own notes and supervision. Say it in the patient's words or don't say it. [synthesis, prompted by critiques reported on Wikipedia]
Emotional coldness / "disaffectation" (analyst side). Not-taking-the-ego-standpoint applies to interpretation, not to relationship. Warmth, empathy and ordinary human response belong to the person level and are not suspended. [synthesis]
Analyst inflation or theory as weapon. Using "that's just your ego talking" against a patient is a misuse. Check: is the reading serving understanding of the material or winning an argument? [synthesis]
No training route. ISPDI states it doesn't train or certify clinicians [source: jungpage ISPDI announcement]. Use the approach inside your existing qualification and scope, with supervision from someone who knows Giegerich's work, and with informed consent that this is an interpretive, non-manualised way of working. [synthesis]
Harm. No documented serious harm (deaths, abuse, coercion) linked to this approach is recorded in the sources. [uncertain — absence of evidence in a limited search]

Sources

Sources

Books cited (not drawn on in full text)

Giegerich, W. (1998; 4th ed. 2007). The Soul's Logical Life: Towards a Rigorous Notion of Psychology. Peter Lang.
Giegerich, W. (2008). Soul-Violence (Collected English Papers III). Spring Journal Books. (Source of the "soul's speaking to itself about itself" phrase as cited by Barreto; volume attribution [uncertain].)
Giegerich, W. (2012). What Is Soul? Spring Journal Books.
Giegerich, W. (2013). Neurosis: The Logic of a Metaphysical Illness. Spring Journal Books (Routledge ed. 2020).
Giegerich, W. (2013). The Flight into the Unconscious: An Analysis of C. G. Jung's Psychology Project (Collected English Papers V). Spring Journal Books.
Giegerich, W. (2020). Working with Dreams: Initiation into the Soul's Speaking About Itself. Routledge.
Giegerich, W. (2020). What Are the Factors That Heal? (title listed on Wikipedia; content not checked) [uncertain].
Sandoval, J. M., & Knapp, J. C. (Eds.) (2017). Psychology as the Discipline of Interiority: "The Psychological Difference" in the Work of Wolfgang Giegerich. Routledge.

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