Disclosure occupies a structurally pivotal position across the depth-psychology and psychotherapy corpus, functioning simultaneously as therapeutic mechanism, relational risk, and spiritual practice. Yalom’s group-psychotherapy writings supply the most sustained treatment: for Yalom, self-disclosure is the engine through which interpersonal learning, cohesion, and corrective emotional experience become possible, yet it is also a site of considerable danger — premature, excessive, or maladaptive disclosure can produce shame, flight, and the collapse of the very relational trust it was meant to deepen. The timing, sequencing, and reciprocity of disclosure are therefore as clinically significant as the content disclosed. Sedgwick, writing from a Jungian perspective, complicates the category itself, distinguishing between the unavoidable self-disclosure implicit in every therapeutic intervention and the more targeted, explicit act of the therapist sharing personal process to promote consciousness. Miller, from within the motivational-interviewing tradition, frames therapist self-disclosure through an ethical and instrumental lens: judicious disclosure serves the client; excessive disclosure re-centers the counselor. Beneath all these clinical positions runs a deeper, ascetic genealogy. In Cassian and Climacus, the ‘disclosure of thoughts’ to a spiritual father is not a therapeutic technique but a soteriological necessity — concealment of sinful impulse is the condition for its power over the soul, and its revelation to a trusted elder is the precondition for liberation. The tension between the therapeutic and the ascetic streams — disclosure as interpersonal skill versus disclosure as self-mortification — marks one of the most generative fault-lines in the corpus.