Condensation stands as one of the primary mechanisms of the dream-work in depth-psychological theory, receiving its most sustained and authoritative treatment in Freud’s foundational texts. Across the corpus, the term designates the process by which a single manifest element — an image, a figure, a word — comes to represent, simultaneously, a plurality of latent dream-thoughts. Freud’s analysis of the ‘Botanical Monograph’ dream in The Interpretation of Dreams furnishes the canonical illustration: a single image condenses biographical memory, professional rivalry, childhood scenes, and spousal association into one nodal point. The Introductory Lectures extend this account, emphasizing condensation’s capacity to unite two entirely distinct latent trains of thought into a single manifest dream, and its complex interlacing relationship with displacement. Bulkeley’s later expository account faithfully transmits the Freudian position, clarifying the composite-figure mechanism — faces of one person joined to features of another — as condensation’s most visible manifestation. Jung, while drawing on Freud’s framework, inflects the concept theologically and symbolically: in the Dream Analysis seminars he reads a condensation-figure of divine personages as gesturing toward the Trinity. Bleuler extends condensation into the psychopathology of schizophrenic speech disturbance, noting structural parallels between dream-distortion and linguistic neologism. The broader corpus thus registers condensation as a crossroads concept linking dream-theory, symbol formation, psychopathology, and — in Jung’s hands — archetypal theology.