Jung opens with an attempt to define what is meant by the term symbol or symbolic. He begins by describing them as the written and spoken word that conveys meaning. He elaborates to express that something is symbolic insofar as it implies something beyond it's immediate meaning. It has a broader unconscious element for which no precise definition is offered.
This is distinct from signs in that signs can be readily and precisely distinguished. For example whilst the acronyms NATO, MoD, and MI5 are inherently meaningless strings of characters through common use they acquire meaning. Distinct from symbols; signs are typically recognisable and can be directly associated without ambiguity.
Jung asserts that man produces symbols both consciously and unconsciously. Religion is one such phenomena in which symbolism is prevalent because within the ideas contained there is always some aspect that we cannot fully define. Mans perceptions are incomplete; even with scientific equipment employed he arrives at some point at the limits of conscious knowledge.
Furthermore the fundamental structure of reality is unknowable because our perception of phenomena is translated into the realm of reality of the mind [perhaps akin to conceptual schemas; Kant]. Some phenomenalogical experiences may occur below the threshold of consciousness and as such we might intuit that they occurred, but we cannot consciously recall the event. Jung asserts that the unconscious elements of such events can then be revealed to us in the form of dreams where they are presented as a symbolic image not a rational thought.
Many reject the concept of the unconscious self because it implies two distinct subjects. Jung notes that the basis of this objection is infact the correct assessment of the self; the conscious and unconscious is the undeniable inheritance of all mankind. To deny the unconscious is to claim we know all there is about consciousness.
Jung notes that consciousness is relatively new to man (only 4000BC) and by no means understood completely. It is easily fragmented and easily disrupted. Primative cultures believe that man has a "bush soul" that is made up of many units. In such undeveloped consciousness there is a risk of fragmentation in the event of heightened emotions. Dissociation is the splitting of the psyche that results in neurosis. In the western world we consider ourselves more self controlled but self control is actually extremely difficult. Our moods often take hold of us and make us irrational. The mind is therefore fragile and liable to fragmentation. Sometimes intentional when we focus on a single thing to the exclusion of everything else. Othertimes we are entirely unaware and this exclusion is not our intention. The former man considers the highest representation of civility and the latter primative and pathological. Self control therefore seems ideal but actually our irregular emotional state is what provides colour to the landscape of our being.
Freud was one of the first to identify that dreams are not chance occurances [why not visual static if random neurons are firing] but associated with conscious thoughts and problems. Neurology provides further evidence for the unconscious by highlighting that different regions of the brain are conscious at different times. Freud and Josef Breuer noted that neurotic symptoms are meaningful, and are related to some concrete experience. For example asthmatic attacks may occur because the individual "can't breathe" in their environment or paralysis may occur in the legs because someone "can't go on". Jung suggests that, whilst their is some evidence to suggest the above, such symbols more commonly present themselves in dreams.
Dream symbols are diverse and varied. "Free association" can be employed to reduce such elaborate symbols to recurring basic patterns. By continuing to discuss these patterns the individual gives himself away in what he says and omits. As such a clinician is typically able to identify what the individual is trying to avoid or express. What he discovers therefore confirms his expectations; giving weight to Freuds theory of repression and wish fulfilment.
Jung realised that dreams not only be the point of departure for the process of free association and exploring the complexes of patients. A clinician could do so from any point of the compass. Jung describes an instance with a collegue who was able to make associations based on unintelligible characters that exposed his complexes. Jung decribes repressed enotional themes that cause disturbances within the human psyche "complexes". Habitual complexes are those which quickly respond to stimulus.
Jung moved away from free association to the content of dreams and what the unconscious was actually trying to say. Dreams have an important role to play in understand the life processes of the individuals personality. Jung therefore made the decision to focus in on the content of the dreams as a means to interpret it.
For one patient Jung describes a dream involving a drunken female inconsistent with his own perception of his wife.
In attempting to interpret dreams Jung was led to the medieval symbolic idea that every man carries a woman or "anima". Yung notes that this idea predated our knowledge of the human glandular system and the presence of male and female structures in us all. While an individuals presentation may appear normal he may be carrying the deplorable condition of the woman within. In this situation he came to realise that whilst the patient percieved himself as the perfect gentleman the woman within was in a poor condition.
Jung refers back to the misoneistic (fear of novelty) tendencies of primative individuals. But civilised man errects similar boundaries to prevent himself from encountering the unkown. Jung asserts psychology being the youngest science of man has for this reason always been plagued by misoneism.
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