Reference
Jung, C. G. (1954) The Practice of Psychotherapy ,
The collected Works of C. G. Jung, Vol. 16. Bollingen Series XX, Princeton University Press, Princeton, N. J.

§125 “The complex forms, so to speak, a miniature self-contained psyche which, as experience shows, develops a peculiar fantasy-life of its own. What we call fantasy is simply spontaneous psychic activity, and it wells up wherever the inhibitive action of the conscious mind abates or, as in sleep, ceases altogether. In sleep, fantasy takes the form of dreams.”

p166 The forward to 'The psychology of the transference' “The reason and inner necessity for this lie in the fact that it is only possible to come to a right understanding and appreciation of a contemporary psychological problem when we can reach a point outside our own time from which to observe it.”
I think this is very nicely put in consideration of the Archimedean point often discussed in analytical psychology as we are both the instrument and the objective of observation - our psyche. So to learn and achieve that 'objective' view we can use time, as opposed to space…so to speak :)

§519 “In this connection I would like to draw attention to the curious pictures of the arbor philosophica in the fourteenth-century Codex Ashburnham. One picture shows Adam struck by an arrow, and the tree growing out of his genitals; in the other picture the tree grows out of Eve's head. her right hand covers her genitals, her left points to a skull. Plainly this is a hint that the man's opus is concerned with the erotic aspect of the anima, while the woman's is concerned with the animus, which is a “function of the head.”⁴³ The prima materia, i.e., the unconscious, is represented in man by the “unconscious” anima, and in woman by the “unconscious” animus. Out of the prima materia grows the philosophical tree, the unfolding opus.”
⁴³ _{Cf. the Alaskan Eskimo tale “The Woman Who Became a Spider,” in Rasmussen, Die Gabe des Adlers, pp. 121 ff., and the Siberian tale “The Girl and the Skull,” in Kunike (ed.), Märchen aus Sibirien, No. 31, where a woman marries a skill.}

§362 “The instincts and their specific fantasy-contents are partly concrete, partly symbolical ….We know that it is possible to interpret the fantasy-contents of the instincts either as signs, as self-portraits of the instincts, i.e., reductively, or as symbols, as the spiritual meaning of the natural instinct …In any particular case it is often impossible to say what is 'spirit' and what is 'instinct.'”

** §376 “It must be emphasised that in alchemy the dark initial state of nigredo is often regarded as the product of a previous operation, and that it therefore does not represent the absolute beginning.”
This is important when we consider the ongoing solva et coagula = dissolve and coagulate, repeated process of the alchemists.