Things fall apart. The cultural complex in contemporary times1

These extraordinary months due to COVID-19 and the Black Lives Matter protests, set as they are against a backdrop of the increasingly worrying climate emergency, have brought fear, anxiety and discord across the globe. But we have also experienced a deepening of our understanding of our connectedness, protests against injustice, expressions of social concern and a demand for change. The concept of the cultural complex as developed by Singer & Kimbles (2004) offers a helpful means of connecting the psychology of the individual psyche and the political phenomena of power relations. Using a small example to illustrate how it might operate at a local level, I suggest that a fundamental shift is taking place raising profound levels of anxiety as we move from the known to the unknown. The bipolar nature of these complexes means the extremes are surfacing bringing fears of the very real possibility of more entrenched attacks on democracy from the far right and the hunkering down behind armed borders. But there is also hope that different ways of living together may be developing from the ground up, ways that are rooted in our sense of interdependence – with each other and our planetary home.     

Displacement trauma: complex states of personal,collective and intergenerational fragmentation and their intergenerational transmission

Originally presented at the Journal’s one day conference entitled ‘Displacement: Contemporary Traumatic Experience’ held in London in November 2019, this paper expands on the author’s theory of the implicit psychological organizing gestalt, an associated pattern of psychic functions which operate in an integrated way to simultaneously structure and organize our experience of self-cohesion and self-continuity. The gestalt, which implicitly links the formation of psychic skin, body image, cultural skin and both personal and cultural identity with place, functions as an emergent non-conscious permanent presence or background ‘constant’. It develops over time and emerges out of embodied emotional experiencing with the total environment – both human and non-human. The author argues that it is the rupture of this gestalt and the disorganizing consequences of its loss which underlies the experience of displacement trauma. If disruptions in the formation of the gestalt and/or its later rupture remain unrecognized and unrepresented then the absence creates a void which can be intergenerationally transmitted. Case material is presented which describes this and which highlights the ways in which the gestalt can contribute to our understanding of collective displacement anxiety, cultural trauma and cultural complexes.     

Working in the borderland: early relational trauma and Fordham's analysis of ‘K’

This paper outlines a view of early relational trauma as underlying borderline states of mind, and argues that Knox's 1999 paper on internal working models and the complex provides a basis for understanding such states of mind. The author argues that in addition to internal working models, the complex also embodies and contains primitive defences of the core self. He outlines how these apply on the objective, subjective, transference and archetypal levels, and in direct and reversed forms and applies this to the account of Fordham's analysis of his patient ‘K’, which ended in impasse. The paper explores the dynamic that emerged in that analysis and suggests that it could be helpfully accounted for in terms of the co‐construction and re‐construction of early relational trauma in the analytic relationship.     

A Strange Fire: an exploration of psycho‐spiritual development aided by Jungian analysis and Vedanta

This paper explores the process of psychological and spiritual development through a series of active imaginations arising from the author's ‘psycho‐spiritual quest’, a process of transformation in which the individual progressively frees themselves from the ego's identifications and may be afforded a vision of the ‘self as consciousness’, as described by Vedanta. The author describes how this quest was facilitated by the disciplines of Transcendental Meditation, Jungian analysis and Vedanta, and how these three disciplines can work together to foster psycho‐spiritual development. The paper aims to de‐mystify the actual experiences that can accompany these practices. The records of these active imaginations, tracing some key stages in this process, are then presented, with a commentary by Marcus West, linking them to Jung's concepts of ego and Self and recent understandings of consciousness and ego development. There is a discussion of Jung's conceptualizations of the ego and the Self and his rejection of the Vedantic understanding of the Self as consciousness. These views are then explored and a reconciliation is suggested through the understanding of the process of disidentification where the difference between Jung's view of the Self and that of Vedanta is understood to be due to the extent of disidentification from the contents of consciousness.     

Malchish‐Kibalchish: cultural factors in a clinical case

In this paper, a Jungian understanding of cultural factors influencing individual analysis is illustrated with the case of a patient suffering from panic attacks. The analysis revealed that, in addition to the patient's personal background, the collectivistic attitudes of the Soviet culture, which had a moulding effect on the patient in his childhood and obstructed his individuation, should be taken into account. The concepts of the totalitarian object and the Russian cultural complex encompassing a grandiosity pole and an inferiority pole are used to explore the patient's condition, and the crucial role of creating mutual language with the patient is outlined.     

Cultural identity in Siberia and in analytical practice

This paper discusses the main features of Siberian identity formed throughout the historical development of Siberia under the influence of social, economic, geographical, climatic, and other factors. Siberian cultural identity is closely connected with the mythology and ancient religion of the indigenous peoples of Siberia – shamanism, whose rituals, images, symbols, and motifs are often manifested in the clients’ dreams. Following an in‐depth study of Siberian history and culture, I formulate a complex of homelessness rooted in a deep collective trauma that left its imprint on people’s psyche. Three clinical cases presented in the paper reveal a deep relationship between cultural complexes and collective traumas on the one hand, and individual complexes and traumas, on the other. My psychotherapeutic practice shows that a client’s awareness of their history and culture brings them closer to the meaning and source of their suffering, which, in turn, helps them find their own way of individuation, rather than relive the transgenerational trauma of their ancestors.     

Devouring and Asphyxia: Symptoms of a Cultural Complex in Present Times1

The article discusses dominance and oppression in society due to cultural complexes filled with collective memories of destructiveness and perpetration, implicit memories which have remained repressed. Individual personal complexes and traumas are intertwined with traumatizing historical circumstances, setting up pairs of perpetrator and victim. The metaphors of devouring and asphyxiation are used to denote interpersonal and group relationships in which feelings of imprisonment, suffocating anxiety and expulsion are predominant, all of which leads to painful projections and introjections, dissociation and suffering. Asphyxiating death symbolizes not only environmental devastation by fire, the pandemic and the plague, but is also seen as a symptom of acute anxiety in modern times. Devouring stands for the annulment of the objectified Other in a patriarchal society best revealed in fratricidal struggles, the oppression of women and, ultimately, wars.     

The construct of the ‘mana personality’ in Jung’s works: a historic-hermeneutic perspective. Part I

According to Jung, the ‘mana personality’ represents an archetypal phase of the individuation process of remarkable interest in psychological, hermeneutic and theoretical terms. This figure is characterized by a high initiatic potential that fosters the approximation of the consciousness of the Self. At the same time, it entails a risk of psychic inflation or of ‘similarity to God’. In this article, divided in two parts, I deal with those aspects through a reconstruction of the development of this notion within Jung’s published works, adopting a primarily chronological and, secondarily, thematic approach moving from a textual analysis of relevant passages. In this first part, I consider some passages which deal mainly with the risks of the assimilation of the unconscious in ‘La structure de l’inconscient’ (1916) that preceded the successive proper treatment of the mana personality’s notion presented, and here examined, in ‘The relations between the ego and the unconscious’ (1928). Successively, I take into consideration some further issues related to it discussed by Jung in ‘The structure of the psyche’ (1928/1931), ‘Archaic man’ (1931), and ‘Nietzsche’s Zarathustra’.     

The construct of the ‘mana personality’ in Jung’s works: a historic-hermeneutic perspective. Part II

This is the second part of an article that tries to provide a framework of understanding of, and a seminal reflection on, a highly interesting yet little explored psychological construct of Jung’s analytical psychology, namely the ‘mana personality’. Here I take into consideration some issues around the ‘saviour complex’, discussed in Jung’s seminar on Nietzsche’s Zarathustra, concerning both the psychological analysis of the individual and the socio-political level related to the collective horizon of the 1930s. Moreover, I consider the continuity of Jung’s analysis of such issues in other works such as ‘Psychology and national problems’ (1936), Symbols of Transformation (1952), and Aion (1950). I finally make some suggestions concerning Jung’s apparent hermeneutic tendency to apply the construct of the mana personality to collective historical phenomena.     

‘You were not born here,so you are classless,you are free!’ Social class and cultural complex in analysis

The unconscious impact of differences in culture and social class is discussed from the perspective of an analyst practising in London whose ‘foreign accent’ prevents patients from placing her within the social stratifications by which they feel confined. Because she is seen by them as an analyst from both ‘inside’ and ‘outside’ the British psycho‐social fabric and cultural complex, this opens a space in the transference that enables fuller exploration of the impact of the British social class system on patients’ experience of themselves and their world. The paper considers this impact as a trans‐generational trauma of living in a society of sharp socio‐economic divisions based on material property. This is illustrated with the example of a patient who, at the point of moving towards the career to which he aspired, was unable to separate a sense of personal identity from the social class he so desperately wanted to leave behind and walk the long avenue of individuation. The dearth of literature on the subject of class is considered, and the paper concludes that not enough attention is given to class identification in training.