"Every concept in our conscious mind, in short, has its own psychic associations. While such associations may vary in intensity (according to relativ… - Carl Jung

"Every concept in our conscious mind, in short, has its own psychic associations. While such associations may vary in intensity (according to relative importance of the concept to our whole personality, or according to the other ideas and even complexes to which it is associated in our unconscious), they are capable of changing the "normal" character of that concept. It may even become something quite different as it drifts below the level of consciousness.

These subliminal aspects of everything that happens to us may seem to play very little part in our daily lives. But in dream analysis, where the psychologist is dealing with expressions of the unconscious, they are very relevant, for they are the almost invisible roots of our conscious thoughts. That is why commonplace objects or ideas can assume such powerful psychic significance in a dream that we may awake seriously disturbed, in spite of having dreamed of nothing worse than a locked room or a missed train.

The images produced in dreams are much more picturesque and vivid than the concepts and experiences that are their waking counterparts. One of the reasons for this is that, in a dream, such concepts can express their unconscious meaning. In our conscious thoughts, we restrain ourselves within the limits of rational statements-statements that are much less colorful because we have stripped them of most of their psychic associations."

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About Carl Jung

Carl Gustav Jung (IPA: [ˈkarl ˈgʊstaf ˈjʊŋ]) (26 July 1875 – 6 June 1961) was a Swiss psychiatrist and founder of analytical psychology.

Biography information from Wikiquote

Also Known As

Alternative Names: C.G. Jung Karl Gustav Jung C. G. Jung C. G. Yungu Carl Gustav Jung Jung

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The decisive question for man is: Is he related to something infinite or not? That is the telling question of his life. Only if we know that the thing which truly matters is the infinite can we avoid fixing our interests upon futilities, and upon all kinds of goals which are not of real importance. Thus we demand that the world grant us recognition for qualities which we regard as personal possessions: our talent or our beauty. The more a man lays stress on false possessions, and the less sensitivity he has for what is essential, the less satisfying is his life. He feels limited because he has limited aims, and the result is envy and jealousy. If we understand and feel that here in this life we already have a link with the infinite, desires and attitudes change.

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This formulation will not please the mass man or the collective believer. For the former the policy of the State is the supreme principle of thought and action. Indeed, this was the purpose for which he was enlightened, and accordingly the mass man grants the individual a right to exist only in so far as he is a function of the State. The believer, on the other hand, while admitting that the State has a moral and factual claim on him, confesses to the belief that not only man but the State that rules him is subject to the overlordship of “God,” and that, in case of doubt, the supreme decision will be made by God and not by the State.

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