Within the depth-psychology corpus, the Wolf Man functions as a richly overdetermined figure operating simultaneously across clinical, mythological, folkloric, and alchemical registers. The term most immediately evokes Freud’s famous 1918 case history, yet the corpus engages it far more broadly, treating the wolf-man configuration as an archetypal motif rather than a singular diagnostic artifact. Jung, von Franz, Greene, and Estés each approach the wolf-human threshold as a site where instinctual drivedness, lunar possession, and the breakdown of ego-boundary converge. Von Franz reads the wolf as emblematic of the insatiable, infantile hunger that disfigures individuation—a demonic greediness rooted in early deprivation, associated with Wotan’s destructive aspect. Greene maps the werewolf directly onto lunar-archetype psychology, arguing that lycanthropy in folklore names the state of possession by the Moon’s savage underside. Edinger locates the wolf in alchemical symbolism as antimony, the metal-devourer that purifies gold through mortificatio. Burkert traces the wolf-man complex to archaic Männerbund ritual and cannibalistic founding myths. Estés reclaims the wolf-woman as the instinctual Wild Woman archetype suppressed by patriarchal culture. Across these diverse frameworks, a consistent tension persists: whether the wolf-man represents pathological regression to be overcome, or a necessary threshold guardian whose energy must be integrated rather than expelled.