Essays on "The Soul’s Logical Life" in the Work of Wolfgang Giegerich: Psychology as the Discipline of Interiority is the second collection of essays dedicated to the study and application of psychology as the discipline of interiority–a new ‘wave’ within analytical psychology which pushes off from the work of C. G. Jung and James Hillman. Reflecting upon the notion of psychology developed by German psychoanalyst Wolfgang Giegerich, whose Hegelian turn sheds light on the notion of soul, or the objective psyche, and its inner logic and ‘thought’, forms a radical new basis from which to ground a modern psychology with soul. The book explores the theme of "the soul’s logical life" as it displays itself in various modern phenomena, from overwhelming anxiety, cryptocurrency, the dreams of Japanese college students, and contemporary psychoanalysis, to myth, music, social movements, and the question and relevance of truth in psychology and consciousness. The authors, comprising clinical psychologists, teachers, Jungian analysts, and international scholars, aim to reveal and convey the dialectical inner workings and speculative logic of the modern soul. Essays on "The Soul’s Logical Life" in the Work of Wolfgang Giegerich: Psychology as the Discipline of Interiority will be essential reading for depth and clinical psychologists, Jungian psychoanalysts, and academics and students of post-Jungian studies, and for all those interested in what it means to think in the highly sophisticated and technological world of the twenty-first century.

The second collection of essays dedicated to the study and application of Psychology as the Discipline of Interiority―a new 'wave' within Analytical Psychology which pushes off from the work of C. G. Jung and James Hillman.

C. G. Jung's psychology was based on an authentic notion of soul, but this notion was only intuitive, implicit, not conceptually worked out. His followers forfeit his heritage, often turning psychology either into pop psychology or into a scientific, clinical enterprise. It is the merit of James Hillman's archetypal psychology to have brought back the question of soul to psychology. But as imaginal psychology it cannot truly overcome psychology's positivistic, personalistic bias that it set out to overcome. Its «Gods» can be shown to be virtual-reality type gods because it avoids the question of Truth. Through what logically is the movement of an «absolute-negative interiorization», alchemically a «fermenting corruption», and mythologically a Dionysian dismemberment, one has to go beyond the imaginal to a notion of soul as logical life, logical movement. Only then can psychology be freed from its positivism and cease being a subdivision of anthropology, and can the notion of soul be logically released from its attachment to the notion of the human being.

This deeply personal book contains essays and articles that portray the evolution of the author as a practicing Jungian analyst. Themes of illness, death, and violence are inherent within the chapters of this book. She uses metaphors from music to describe transitions, some involve literal death, and others are metaphorical. The chapters of this book provide an engaging and readable review of life from one Jungian psychoanalyst, featuring essays on topics such as physical illness, film, music, video games, and her dog. The author covers problematic psychological and physical conditions, each of which, through exploration and inquiry, provides a transition to a new depth of understanding and a renewed sense of self. The book begins with the death of Power’s Jungian analyst and the subsequent experiences when she began a "new analysis." She describes a "mysterious illness" that took her from being a classical musician to becoming a Jungian analyst. Other chapters include one on the nature of violence, another on the clinical issue of the "negative coniunctio" in the consulting room, and another on body symptoms and illness as "vanishing mediators" that take her from one status to another. A personal and engaging read, this new collection by an experienced analyst will be of interest to Jungian analysts, clinicians in both analytical psychology and psychoanalysis, and those undertaking psychoanalytic training.

Psychology as the Discipline of Interiority is the first collection of essays dedicated to the study and application of Psychology as the Discipline of Interiority—a new ‘wave’ within Analytical Psychology which pushes off from the work of C. G. Jung and James Hillman. The book reflects upon the notion of psychology developed by German psychoanalyst Wolfgang Giegerich, whose Hegelian turn sheds light on the notion of soul, or psyche, and its inner logic and ‘thought’, forming a radical new basis from which to ground a modern psychology with soul. The book’s theme - ‘the psychological difference’ - is applied to topics including analytical theory, clinical practice, and contemporary issues, ranging from C. G. Jung’s Mysterium, to case studies, to the nuclear bomb and the Shoah. Psychology as the Discipline of Interiority expounds upon the complexity, depth, and innovativeness of Giegerich’s thought, reflecting the various ways in which international scholars have creatively explored a speculative psychology founded upon the notion of soul. The contributors here include clinical psychologists, Jungian analysts, and international scholars. With a new chapter by Wolfgang Giegerich and a foreword by David Miller, Psychology as the Discipline of Interiority will be essential reading for depth and clinical psychologists, Jungian psychoanalysts in practice and in training, and academics and students of post-Jungian studies. It is also relevant reading for all those interested in the history of philosophical thought and what it means to think in the highly sophisticated and technological world of the twenty-first century.

C. G. Jung famously declared that it is not the psyche that is in us, but rather we who are in the psyche. Updating this insight, the second volume of Wolfgang Giegerich’s Collected English Papers examines what must be regarded as the most all-encompassing presence of our lives today: technological civilization. Living within technology, we now find that what we had formerly regarded as psychological phenomena—our feelings and emotions, images and dreams—have been superseded by phenomena bearing the predicates "artificial," "manufactured," and "virtual." Television, the World Wide Web, and the nuclear bomb are cases in point. Far from being mere things among things, each of these has transformed the whole of man’s world-relation. Though deplored by many as soulless on this account, these phenomena, it may be argued, are the real gods, the real archetypes, of the soul today. Psychologically it is not what we think and feel about them that counts, but what they think, what they feel.

This book is about the practice of working with dreams. Rather than presenting a general theory about dreams, it focuses on the dream as phenomenon and raises the question how we must look at dreams if our approach is supposed to be a truly psychological one. So far most essays on, and the practice of, Jungian dream interpretation have paradoxically centered around the person of the dreamer and not around the dream itself. Dreams were used as a means to understand the analysand and what is going on in him or her. Jung’s fundamental shift from his earlier person-based psychology and pre-alchemy stance to his mature soul-based psychology, informed by the hermetic logic of alchemy, has not been followed, which was already noted by Jung himself: "My later and more important work (as it seems to me) is still left untouched in its primordial obscurity." The present study is based decidedly on the stance of mature Jung and his very different views about dreams. His most crucial insights in this regard include that in dreams the soul speaks about itself (not about the dreamer), that the dream is its own interpretation and therefore needs to be circumambulated (rather than translated into the language of psychology and everyday life), and that dream images have everything they need within themselves (rather than needing associations from the dreamerʼs daily life). This book discusses in detail what all this means in practice and what it demands of the psychologist. A decisive transposition away from ordinary consciousness, a "crossing to the other side of the river," is required of the consciousness that wants to approach dreams psychologically. Numerous aspects of dreams and special questions that come up in working with dreams are discussed. At the end of this book our working with dreams is situated in the wider question of the psychological task in general by exploring Jungʼs insistence that psychology has to transcend the "consulting room," Hillman’s move "From mirror to window" and, in Plato’s parable, the revolutionary move out of, and return to, "the cave." While limited to the topic of dreams this book may also serve as an indirect introduction to an understanding of psychology as a "psychology with soul" (Jung) or as the discipline of interiority.