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Psychology and alchemy', in Coll. , 1 2 . J U N G , C . G. (1944a). 'The holy men of India: introduction to Zimmer's Der 9 weg zum selbst , in Coll. , 1 1 . J U N G , G. G. (1946). 'Psychology of the transference', in Coll. , 16. J U N G , C. G. (1948). Ά psychological approach to the dogma of the trinity', in Coll. , 1 1 . J U N G , C. G. ( I 950). Ά study in the process of individuation', in Coll. , 9 , 1 . J U N G , G. G. (1950a). 'Concerning mandala symbolism', in Coll. , 9, 1. J U N G , C.
3. What underlies the metaphor is a simile. When Homer says that Hector sped away like a snow-capped peak it is a simile in c which the similarity verbally often takes the as i f form which 48 What is a symbol supposed to be? of necessity must disappear in visual representation (Stanford, 1936, p. 255). In the dream I have quoted, it is as if the soul were a child who accepts his guilt, and as if the omniscient and omnipotent good god were a driver, and as if the crowd were the collective (group) mind, and as if the interplay between the crowd and the driverwere theseemingly blind providence.
1938). The inner world of man. New York and Toronto, Farrar & Rinehart. 38 What is a symbol supposed to be? 957 The idea of the symbol has stood in the centre of the development of analytical thought for many years. So it was also in preanalytic times, when it was philosophers and especially aesthetes who devoted much energy to the elaboration of this concept. One of them, F. Vischer (1887, p. 154), in a paper which stimulated Aby Warburg, the founder of the Warburg Institute, explicitly stated that the concept was a shape-shifting Proteus, difficult to seize and to pin down.