Jung begins this chapter by recapping the principles for dream analysis that he has summarily identified. These principles include that (1) the dream should be treated as fact, and (2) the dream is a specific representation of the unconscious. Jung then asserts that if we consider dreams as a normal every day occurance the question of the dreams origins might become of interest. Jung suggests that one starting point might be the points of interaction between the conscious and unconscious.
There are times when a thought, idea or word was "on the tip of my tongue" but now it has slipped from conscious thought. There is sufficient evidence to suggest I have not forgotten, given much later often the thought returns. Jung claims the image, thought or impression lost continues to have a lasting affect on our conscious thought. Another example might include absent mindedly entering a room to look for something, only to be unable to remember what it is that you we looking for. The unconscious may suddenly promt and the object is again in focus.
Observing those with neurotic symptoms can therefore give insight into an individuals unconscious actions. Whilst they may be unable to account for their actions the unconscious will often behave as if it is conscious. This is why it is important not to dismiss a hysterical patient as simply lying; his unconscious is simply eclipsing his consciousness. This is similarly what happens as a child when we are distracted whilst the phlebotomist takes blood; consciousness looses focus on the senses producing a dulling effect like anesthesia that mean we miss the "sharp scratch". Jung asserts these memories can be fully recalled with ease if those unconscious thoughts are made conscious.
Jung notes that when we discuss the unconscious we do so from a clinical perspective. Some consider therefore any exhibition of the unconscious to be linked with disease, and therefore the property of clinicians. Jung noted that a simple interaction such as "forgetting" is a good example of natural experience of the unconscious, unrelated to illness. Like scenery in the headlights of a car at night; the conscious mind can only keep so much in focus. "Forgotten" ideas rest just below the subliminal ready to emerge sometimes after years of oblivion.
So whilst consciously we forget unconsciously we have taken note and this affects our interactions with others. One example offered by Jung is that of a professor describing walking with a student and becoming aware he had become distracted by powerful childhood memories. On returning to the place at which the memories began he observed a strong smell of geese. Having been brought up on a geese farm he concludes the smell was not strong enough to break into consciousness thought, but nevertheless the memories still emerge. Neurotic symptoms similarly can be attributed to such "cues" or "triggers". On the otherside Freud has described instances within which the individual "forgets" disagreeable memories as repression.
Jung suggests careful consideration should be given to both the intentional and unintentional contents of the mind. The former is of the ego personality the latter its other side. There are many reasons for forgetting and not all are causally linked to disease. An author is taken by a new idea yet he is unable to identify its source and considers it original; unbeknown to him is bears striking similarity to something already written. Similar occurances affect musicians as well recycling themes thought up by others. Jung asserts that what he has discussed so far in this chapter contextualizes the substance of dreams. It also then contextualizes what can be made of unconscious thoughts or impressions rational or irrational.
The reasons such thoughts or impressions then becomes unconscious is because (a) there is not enough room in our consciousness mind, or (b) there is a good reason we do not wish to recall it. It is necessary then for us to forget some ideas or the mind becomes cluttered; we need to make room for new ideas. Jung also asserts that in the same way we recall old ideas, new ideas can be made apparent too us from the unconscious. For example we might "smell a rat" or sense something is "in the air". Jung describes the unconscious then as full of the germinating seeds of future ideas thoughts and impressions. This has formed the basis of his psychology and his desire to emphasis the minds capacity for new ideas.
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