Temporal sequence and causality do not apply in dreams. When a dream has several scenes they can usually be best understood as varying ways to describe the same central idea. In other words the stream of images in dreams circumambulates certain nodal centers rather than proceeding in a straight line as does rational thinking.
(Edward Edinger, Ego and Archetype p. 23)

Jung observed that each of our psychological components is a distinct center of consciousness. We can think of them as structures within ourselves that make up our total psyche. We can see them as independent energy systems that combine in us, for they are autonomous. Each has its own consciousness, it's own values, desires and points of view. Each leads us in a different direction; each has a different strength or quality to contribute to our lives; and each has its own role in our total character.

Etymology of fantasy

Our english word "fantasy" derives from the greek word "phantasia". The original meaning of this word is instructive: It meant "a making visible".
(Robert Johnson, Inner Work)

Your neuroses as a low-grade religious experience

If we don't go to the spirit, the spirit comes to us as neuroses. This is the immediate, practical connection between psychology and religion in our time.

The sense of moral inferiority always indicates that the missing element is something, which ,to judge by this feeling about it, really ought not to be missing, or which could be made conscious if one took sufficient trouble. The moral inferiority does not come from a collision with the generally accepted and, in a sense, arbitrary moral law, but from the conflict with one's own self which for reasons of psychic equilibrium, demands that the deficit be redressed. Whenever a sense of moral inferiority appears, it indicates not only a need to assimilate an unconscious component, but also the possibility of such an assimilation.
(Jung, CW 7, par 218)

In the history of the inventions of civilization there are many which were discovered by accident, through someone playing with an object and then suddenly getting an idea. Schiller even says that man is at his highest level only when he plays , when he has no conscious purpose. Creativity through play is such a well-known and essential factor that one does not need to point it out, but we see again and again that if we try to induce our analysands to do active imagination, all the skeptical rationalism pop out -- that it is a waste of time, that one cannot do it, that one does not know how to draw, that one has no time today or tomorrow, that one is not inspired -- and whatever other blocking resources there may be.
But every new beginning of consciousness, every essential process of consciousness must first arise from such a state; only then is the human being open enough to let the new element in and let things happen. Many creative people start their creativity with a terrific depression. They have such a well-constructed and strong ego consciousness that the unconscious must use very strong means - send them a hellish depression - before they can loosen up enough to let things happen. I have noticed that people who tend to have those creative depressions, if they can anticipate them by playing in some way, the state of depression is lifted at once, for the secret final intention of that kind of depression is, as the word says, to depress, to lower the level of consciousness so that these processes can come into action.
(M.L. von Franz, Creation Myths, par 37.)

Unless we are possessed of an unusual degree of self-awareness we shall never see through our projections but must always succumb to them, because the mind in its natural state presupposes the existence of such projections. It is the natural and given thing for unconscious contents to be projected. In a comparatively primitive person this creates that characteristic relationship to the object that Levy-Bruhl has fittingly called "mystic identity", or "participation mistique". Thus every normal person of our time who is not reflective beyond the average, is bound to his environment by a whole system of projections
(Jung, CW 8, par 507)

The Snow Man

One must have a mind of winter
To regard the frost and the boughs
Of the pine-trees crusted with snow;

And have been cold a long time
To behold the junipers shagged with ice,
The spruces rough in the distant glitter

Of the January sun; and not to think
Of any misery in the sound of the wind,
In the sound of a few leaves,

Which is the sound of the land
Full of the same wind
That is blowing in the same bare place

For the listener, who listens in the snow,
And, nothing himself, beholds
Nothing that is not there and the nothing that is.

Wallace Stevens

Of Old Sat Freedom

Of old sat Freedom on the heights,
The thunders breaking at her feet:
Above her shook the starry lights:
She heard the torrents meet.

There in her place she did rejoice,
Self-gather'd in her prophet-mind,
But fragments of her mighty voice
Came rolling on the wind.

Then stept she down thro' town and field
To mingle with the human race,
And part by part to men reveal'd
The fullness of her face --

Grave mother of majestic works,
From her isle-alter gazing down,
Who, God-like, grasps the triple forks,
And, King-like, wears the crown:

Her open eyes desire the truth.
The wisdom of a thousand years
Is in them. May perpetual youth
Keep dry their light from tears;

That her fair form may stand and shine
Make bright our days and light our dreams,
Turning to scorn with lips divine
The falsehood of extremes!

Tennyson

Just as Jung called complexes splinter personalities, so one may call symptoms and complexes splinter, or fractile, mythologies. Each has a core energic structure, each has valence, each has an identity, each has a fractionated agenda. When evoked, each has a tendency toward the repetition compulsion, and yet each is an opening to the dynamics of pathology and a clue to the healing agenda obliged. Again, how can depth psychology be performed without a knowledge of the essential mythopoetic process of psyche?

James Hollis (Is Something Mything)

Just as we tend to assume that the world is as we see it, we naively suppose that people are as we imagine them to be. In this latter case, unfortunately, there is no scientific test that would prove the discrepancy between perception and reality. Although the possibility of gross deception is infinitely greater here than in our perception of the physical world, we still go on naively projecting our own psychology into our fellow human beings. In this way everyone creates for himself a series of more or less imaginary relationships based entirely on projection.
(Jung, CW 8, par 507)

"But why on earth," you may ask, "should it be necesarry for man to achieve, by hook or by crook, a higher level of consciousness?" This is truly the crucial question, and I do not find the answer easy. Instead of the real answer I can only make a confession of faith: I believe that, after thousands and millions of years, someone had to realize that this wonderful world of mountains and oceans, suns and moons, galaxies and nebulae, plants and animals exists. From a low hill on the plains of East Africa I once watched the vast herds of wild animals grazing in soundless stillness, as they had from time immemorial, touched only by the breath of a primeval world. I felt then as if I were the first man, the first creature, to know that all this, is. The entire world around me was still in a primeval state; it did not know that it was. And then, in that one moment in which I came to know, the world sprang into being; without that moment it would never have been. All nature seeks this goal and finds it fulfilled in man. ...Every advance, even the smallest, along this path of conscious realization adds that much to the world.
(Jung, 9-1 CW, par 177)

An Ancient Chinese Story

The story concerns a carpenter and his apprentice as they observed a large oak tree growing near an earth-altar (a simple round or square structure upon which people make sacrifices to the local god who “ owned” this piece of land.)

A wandering carpenter, called Stone, saw on his travels a gigantic old oak tree standing in a field near an earth-altar. The carpenter said to his apprentice, who was admiring the oak: “this is a useless tree. If you wanted to make a ship, it would soon rot; if you wanted to make tools, they would soon break. You can’t do anything useful with this tree, and that’s why it has become so old.”

But in an inn, that same evening, when the carpenter went to sleep, the old oak tree appeared to him in a dream and said: “Why do you compare me to your cultivated trees such as white-thorn, pear, orange and apple trees, and all the others that bear fruit? Even before they can ripen their fruit, people attack and violate them. Their branches are broken, their twigs are torn. Their own gifts bring harm to them, and they cannot live out their natural span. That is what happens everywhere, and that is why I have long since tried to become completely useless. You poor mortal! Imagine if I had been useful in any way, would I have reached this size? Furthermore, you and I are both creatures, and how can one creature set himself so high as to judge another creature? You useless mortal man, what do you know about useless trees?”

The carpenter woke up and meditated upon his dream, and later, when his apprentice asked him why just this one tree served to protect the earth altar, he answered, “Keep your mouth shut! Let’s hear no more about it! The tree grew here on purpose because anywhere else people would have ill-treated it. If it were not the tree of the earth altar, it might have been chopped down”

- Chuang-Tzu. (Source- Man and His Symbols, edited by Carl G. Jung, Arkana, 1990, ` P. 163)