“Introduction to Kranefeldt’s ‘Secret Ways of the Mind,'”
761 In order to interpret the products of the unconscious, I also found it necessary to give a quite different reading to dreams and fantasies.
I did not reduce them to personal factors, as Freud does, but-and this seemed indicated by their very nature – I compared them with the symbols from mythology and the history of religion, in order to discover the meaning they were trying to express.
This method did in fact yield extremely interesting results, not least because it permitted an entirely new reading of dreams and fantasies, thus making it possible to unite the otherwise incompatible and archaic tendencies of the unconscious with the conscious personality.
This union had long seemed to me the end to strive for, because neurotics (and many normal people, too) suffer at bottom from a dissociation between conscious and unconscious.
As the unconscious contains not only the sources of instinct and the whole prehistoric nature of man right down to the animal level, but also, along with these, the creative seeds of the future and the roots of all constructive fantasies, a separation from the unconscious through neurotic dissociation means nothing less than a separation from the source of all life.
It therefore seemed to me that the prime task of the therapist was to re-establish this lost connection and the life-giving co-operation between conscious and unconscious.
Freud depreciates the unconscious and seeks safety in the discriminating power of consciousness. This approach is generally mistaken and leads to desiccation and rigidity wherever a firmly established consciousness already exists; for, by holding off the antagonistic and apparently hostile elements in the unconscious, it denies itself the vitality it needs for its own renewal to this fear of God and taught mankind that the true relation to the Deity is love.
Thus he destroyed the compulsive ceremonial of the law and was himself the exponent of the personal loving relationship to God.
Later, the imperfect sublimations of the Christian Mass resulted once again in the ceremonial of the Church, from which only those of the numerous saints and reformers who were really capable of sublimation were able to break free.
Not without cause, therefore, does modem theology speak of the liberating effect of “inner” or “personal” experience, for always the ardour of love transmutes fear and compulsion into a higher, freer type of feeling.] ~Carl Jung, Encountering Jung – On mythology, Page 56-57
Carl Jung Depth Psychology Blog
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