nd fragmented and stand closest to what most people mean by "dreaming." They also involve the reorganization of personal memories. Such dreams call for free association as a natural extension of the tendency to inner dissolution which is seen as their underlying principle. Jung's dreams are more unusual, more cohesive, and more visionary, implying a creative imagistic capacity extending beyond usual definitions of memory. They call for a method of amplification to bring out their emerging sense of felt significance (Hunt, 1992, 28).
For Freud, dream analysis was a symptomatic expression of the inner conflicts of personality. Jung was even more occupied with the interpretation of dreams than was Freud, and he saw the latter as having brought the analysis of dreams out of the realm of myth and into the realm of science:
Jung gave Freud great credit for retrieving the dream from the domain of soothsayers and diviners, while taking it beyond the physiological description as mere bodily and sensory stimuli (Frey-Rohn, 1991, 225).
Jung believed that dreams aimed to communicate rather than to disguise (Van den Daele, 1992, 99). Freud stated at one point that the only interest we could have in dreams was to see them as the "Royal Road" to the unconscious to discern "the latent dream content" arrived at by the analysis of the dream day and by free associations. Dreams are expressed symbolically for Freud, in much the same manner as myths and legends:
Aside from the fact that each segment of a dream is a symbol, one could add that the totality of the dream must be appraised as a global symbol of the dreamer. . . The immediate communication of the manifest dream gives us a glimpse into the latent content, within the confines of the dream day context and our present knowledge of our analysand. . . (Silva-Garcia, 1990, 204).
Daydreaming would become a subject for study on its own, and daydreaming has more and more been recogni...