Complexes, Depression and Mediumship


Complex according to Wikipedia:

A complex is a core pattern of emotions, memories, perceptions, and wishes in the personal unconscious organized around a common theme, such as power or status.[1] Primarily a psychoanalytic term, it is found extensively in the works of Carl Jung and Sigmund Freud. An example of a complex would be as follows: if you had a leg amputated when you were a child, this would influence your life in profound ways, even if you overcame the physical handicap. You may have many thoughts, emotions, memories, feelings of inferiority, triumphs, bitterness and determinations centering on that one aspect of your life. If these thoughts were troubling and pervasive, Jung might say you had a complex about the leg.


Author: Adenauer Novaes


They are psychic contents loaded with affectivity, grouped by the common emotional tone. They are, according to Nise da Silveira, ‘repressed emotional themes capable of causing permanent psychological disturbances’, and which ‘react more quickly to external stimuli’. ‘They are vital manifestations of the psyche, bundles of forces containing evolutionary potentialities which, however, have not yet reached the threshold of consciousness and, unrealized, exert pressure to come to the fore.’
They are living units within the unconscious psyche and enjoying relative autonomy. They form in the unconscious, involuntarily and from the various experiences of life.
Sometimes we are driven by the complexes. They are not elements
Except when they draw excessive amounts of psychic energy to themselves, manifesting themselves as a disturbing personality conflict. Complexes have the facility of altering our state of mind, without us noticing their presence constellated in consciousness. Like a magnetic field, they can not be directly observed, but by the agglutination of contents that constitute them. At the core of a complex we always find an archetypal core. Our complexes are elements present in spiritual obsessions.
Self-discovery is to become aware of which are the unconscious complexes that move it and that direct life beyond what is determined.
The awareness of complexes is fundamental to the balance of personality, to the autonomy and independence of the Spirit. They are due to the non-proper assimilation of experiences experienced by the ego. We often do not accept the way some experiences have occurred, either by repression or by another ego strategy. This inaction stresses the content of experience to the personal unconscious, promoting, through emotional similarity, the formation of complexes. Usually these repressions and respective repressions stem from the ego’s fear of dealing with the consequences of conscious acceptance of the external attitude or fact. The moral question arises in inaction as conscious justification. The complex is a split part of the psychic totality as a result of intense affection. The ego is not always able to absorb the affective intensity related to the determined experience, creating a complex that, like a magnet, attracts to itself a network of similar experiences, transforming itself into an energetic nucleus in the unconscious psychism. The ego does not have the proper structure to integrate into consciousness certain types of experiences.
 Inacceptance, as well as experiences, have been based on the various existences, not being the fruit of a single one. The spirit is sedimenting the complexes at each stage without realizing that, unresolved situations in an existence, end up not only interfering in the following, but also rooting psychically.
Situations with a strong emotional load unworked and unresolved in an incarnation may unfold in the form of dissatisfaction, sadness, affective instabilities, unexplained longings, depressions, etc., in the following existences. They are unresolved affections that can generate psychic nuclei of complexes demanding solutions.
The complexes, by their affective characteristic and face to the oblivion of the past, deliberate or not, become autonomous unconscious motivations. Its autonomy comes not only from the non-solution in due time, but also from the difficulty in finding an outlet for situations in which imperfections (limitations, impotence, defects of character, etc.) must be faced.
Complexes are not the only psychic vehicles of these conflicts, nor are they the only structures that are formed in the face of the inactivities and frustrations of life, because in the human psyche there are the components of the affective bonds, that is, that which is found in us Concluded in the psychic world or open, without being constituted in affective nuclei.
Autonomous complexes and mediumship

Complexes are nuclei of thoughts, ideas and emotions, generated from the various experiences of the Spirit, which are structured in the psyche by the unconscious associations. We all have complexes, and at every moment we are generating others.
Some, by virtue of the psychic energy we add to the experiences, become sufficiently autonomous and thereby influence the ego in such a way that they begin to direct it. Others only influence the ego without overpowering it. The concept of complex is not applied here in the restricted sense of the pathology, but rather in its amplitude as the aggregate nucleus of thoughts, ideas and emotions, resulting from experiences, without necessarily provoking psychic disorders. Awarenes does not have dominion over the associations, because they are automatic and are going through each new experience of the Spirit. Experiences of distinct incarnations can be instantaneously connected in the unconscious when they generate identical emotions.
Complexes, like all unconscious ones, are found in the perispirit. They are not the chakras, for these are energetic manifestations of the perispirit, physically perceptible and found on the surface of the spiritual body, just as the skin in the physical body. By this I mean that the perispirit is psychic and energetic simultaneously.
The unconscious, which, as I said, is found in the perispirit, as a good part
Of the psyche or mind, contains a vast and specially constituted network, whose nodes are interconnected by the vibrational similarity of emotions. This network was constituted in the perispirit by the experiences of the Spirit in each incarnation. It has been archetypally elaborated throughout spiritual evolution. Collective behavioral tendencies provide experiences that promote the internalization of emotional contents, which are becoming the personal part of the unconscious. Free will in contact with the archetypal tendencies will structure the singular aspects of personality in the individual.
A person’s experiences are filled with conscious motivations, unconscious motivations, logical ideas, conscious emotions, unconscious emotions, bodily sensations, unperceived external stimuli, active attitudes, inactive attitudes and the resulting rational and emotional experience. These components, interacting instantaneously, generate a set, on one cohesive side and another connected in its parts, to other emotions of old experiences that resemble each other. The connection of parts of these experiences with the psychic energy bound in an emotional tonus to one or more archetypes, characterizes a complex.
Experiences in which contact with the sacred, the transcendent, the mystic, the death, or the deity have occurred, in association with the unconscious, form complexes that connect with the specific functions of the perispirit responsible for mediumship. They are those experiences that contribute to the changes in the psychic abilities of the individual. Some experiences develop and expand them, others block or atrophy them.
The more we consider the medium as something supernatural, or even as a contact with the sacred, the more we will be contributing to the consolidation of the complexes containing aversive experiences attached to it. It is necessary that we consider mediumship as a natural and functional phenomenon for the life of the incarnate or disembodied spirit. The more we proceed, the more we will reduce the influences of the structured complexes connected to the medium.
Mediumship, by favoring a greater connection of consciousness with the unconscious, allows the medium to be more vulnerable to the influences of the complexes. The awareness of the existence of the complexes themselves as well as their effective dissolution is fundamental so that the medium reduces the possibility of being taken by any of them. The complexes of guilt and power are easily assimilated by mediums in the face of their level of evolution and previous experiences that have led to the institutional exercise of mediumship. The complex of guilt is due to the religious and cultural repression of the society in which the medium lives.
Such guilt causes him the need for relief through missionary consolatory activity. This attitude can also connect you to the complex of power that may stimulate your vanity. The contact with the sacred and the transcendent, as well as with the psychic, contributes to the development and expansion of the mediumistic faculties, in proportion as we become fully aware of the learning that we will be performing. To reduce the influence of structured complexes on past lives acquired in contact with the sacred, we must consider that nothing is outside of the divine and that we are.
The depressive, in general, is someone who has the mind fixed on the sad and gloomy past, taking pleasure in remembering the less happy experiences, the situations that most afflict him. But in the case of someone with depression, he must ask himself: Why only focus on the worst side, the one who discontented him? Why the choice of bitterness, to the detriment of jubilation?
No one in the world who passes unscathed to joyful as well as sad experiences. (13)
Thus, if the soul is sick, it must seek to free itself from bitterness, complaint and pessimism, remembering the good times and reviving them, which will give it encouragement and strength to proceed.
Staying in the past is a waste of the present opportunity, with commitment from the future.
Man is his memories, the sum of the experiences that are stored in the unconscious, establishing the lines of his moral, social, educational behavior.
These memories constitute what is appropriate and what is not licit to perform. They compete for the liberation or submission to established codes, which propose correct and wrong, moral, legal, convenient and harmful.
Is depression only a disease of our times?
No. Depression is as old a disease as man. If we go through the pages of history we will find, in all ages, our brothers presenting a behavior typical of depressives.
In the light of reincarnation, we can be the depressants of history, now immersed in a new body, for a new experience, in search of definitive liberation, as it is explicitly stated in question 132 of The Book of Spirits. So many biblical characters, is one of the most classic examples. Possessing wife, children and servants, as well as friends and respectability, and many material possessions, such as oxen, donkeys, sheep, camels, in a certain square of their existence, lost them practically to all.
In addition to this loss (which may be one of the causes of depression), Job still faced adversity and countless afflictions. It tells the story of this character that he, having resisted for a certain period, ends up falling, falling into a deep depression, cursing life and wishing death, conduct
Is, as we shall see, in a proper chapter (V: consequences), which is very common among patients with such a disease.
In chapter three of his book, verse 20-22, Job goes on to exclaim: “For the wretch is given birth, and life to the bitter, that wait for death, and it shall not come: and they dig in search of it more than Of hidden treasures; Who joyfully leap, and rejoice, finding the grave?
Also in the apostolic college of Jesus we will find two characters who presented, in some circumstances, a typically depressive behavior. They are: Peter and Judas Iscariot.
Peter, as the Scriptures narrate, denied that he knew the person of the Master when he was judged.
This apostle presents another cause of depression, that is, the feeling of guilt in the face of the error practiced, denying that he knew the Friend. Matthew, narrating the episode, comments on the attitude of Peter: and, leaving there, wept bitterly.
Isolating and crying bitterly, commonly, is typical of depressive.
Judas, in turn, according to the evangelical narratives, would have sold the Friend. As a result of the error (Peter’s own cause), which led to remorse, Judas presents one of the most serious consequences of depression: suicide, as narrated by Matthew.
Being a disease of all time, depression is present in the present day, it can be said that there are many famous depressives and millions of patients who are anonymous. There are so many depressives in modern times that some say that depression is the disease of the century.
Complexes and depression

A complex is a psychic structure made up of emotions and feelings that resemble a specific vibration. It is a set of experiences that have connected in the unconscious and that interfere in consciousness as if it were a motivation. It directs the personality to tendencies and behaviors in the absence of the ego. It is not pathological in itself, but it contaminates self-activity as if it were another personality. The component emotions of the complex express vibrations that can be perceived by other minds and which, in turn, also emit them according to characteristic stimuli. Thoughts, ideas, and emotions, which associate in the unconscious but which would not be defined as complex, also emit typical vibrations that can be achieved.
Experiences of a person, which have resulted in failures, disappointments, failures, or damages of any kind, can shake confidence in oneself, can result in feelings that connect in the unconscious creating a complex. Such experiences may have occurred at different times of one or more incarnations. In the unconscious, the process of archiving the resultant of these experiences is not chronological, but is by emotional resemblance.
A fragile personality, insecure or attuned to a complex, may succumb and manifest a depression by living certain difficult life experiences.
One can say that it is the complex of “failure”, which causes fear of facing life. CG Jung, in defining complex, says that it is the “image of a certain psychic situation with a strong emotional charge and, moreover, incompatible with the habitual dispositions or attitude of the conscience.” Therefore, there is no compatibility with the conscience, which does not Supports living again the resultant expected for that experience. The fear of suffering again will be present, influencing the escape into depression. The ego’s unconsciousness towards the complex confers on it a certain autonomy, which impairs its dissolution. The personality is modified by the assimilation of the ego that identifies with a complex.
The influence that certain spirits have on people is due to the
Complexes that assimilate the ego, altering their behavior to their own devices.
People who are taken by their own complexes resemble those who are influenced by spiritual entities, disturbed or not. The distinction between these two phenomena is not very simple, even because they often occur simultaneously. In both cases, the ideas in consciousness, contaminated by the emotional vibration, come from an unconscious complex or from a spiritual entity, seem coherent and logical.

Complexes need to be made aware and better understood so that they do not become pathological. In this sense, one must know oneself more, discover its unconscious contents and transform oneself.


Complexes are the set of experiences nucleated in the unconscious, supported by a common emotion. They are influencers and motivators of the conscience, contaminating attitudes and ideas, autonomously, without the conscious consent of the person. His interference in consciousness causes malaise and the feeling of being taken by something foreign to himself. Complexes can alter the ego’s disposition, leading to unconscious attitudes that direct action toward a purpose related to the shadow of the individual.
The formation of complexes occurs through the unconscious association of emotions and evaluations resulting from the experiences of life. Such associations derive from automatic mechanisms derived from the functions of the human psyche. They are constituent elements of the personal unconscious and natural influencers of conscious life.
They are basic units of the psyche and are constantly changing, according to
With the lived experiences and with the psychic processes to which they are submitted.
Our inner world is filled with complexes that meld, propelling the human being beyond himself.

Complexes can be located both in consciousness and in the unconscious. The former are easier to dissolve and the latter take longer, until they become aware. When we become aware of the complexes, we realize how much they have influenced our personality and determined attitudes, which we would not always have liked to have taken. Its influence is exercised in a subtle way, like someone who, exposed to the sun does not notice, but after a certain time, the skin itself tan, changing gradually of color.
Our mind functions as an alchemical vessel, in which the elements mix to form new substances. Those elements are the emotions, ideas and judgments resulting from the experiences to which the human being is submitted, besides those residing in the own psychic structure.
There are people who are visibly taken by their complexes, which determine the external aspects of their personality. They live in total harmony with them, in such a way that they seem to be guided by another personality. Only a great discrepancy between what they are and what they become can cause a rupture of the existing symbiosis.
They are examples of complexes that act in the direction of personality: guilt, inferiority, superiority, hero, power, maternal, paternal, puer, orphanhood, religious, erotic, among others. There are as many complexes as there are stereotyped behaviors of the human being.
The complex of guilt, formed by the confrontation between what is accepted as good and what is considered an evil, as a rule, requires redemption. By virtue of the culture of suffering as a means of elevation, the choice rests on the experience of experiences that generate pain as a means of redemption of the act itself. In some cases, in order to be free from the anguish of guilt, the individual unconsciously attracts an illness in order to get rid of the complex, not yet conscientized.
Assimilated experiences, not sufficiently digested as pertinent and adequate to the self, can lead to unconscious states of inferiority or superiority. Such states, to a high degree, provoke unconscious tensions that will disturb the consciousness, promoting desires of reactions contrary to the complex. People who have passed experiences that generate inferiority judgments about themselves will develop contrary tendencies. They may become arrogant, arrogant, snobbish, putting themselves in a position of outright superiority to others.
Experiences of life, reinforcing positive people and popular acceptance, tend to lead the individual to value that external manifestation of himself, to the detriment of his own individuality. In this case, the self is taken by another complex, which advances on the personality, skewing the attitudes of life in general. People who dedicate much of their lives to someone in particular or to a family group, act as heroes, preferring a selfless and magnanimous image, rather than behaving in their entirety. Such people tend to reciprocate when they are no longer able to withstand the internal pressure of their own shadow, on the detached personality of the Self
People who lose their creative capacity and try to overcome others, lowering them, nourish the desire for power over them. They do everything to reach the place of command, without worrying about the means, nor do they glimpse anything other than the status they intend to occupy. In general they have superficial love relationships and poor affective bonds. They are family, but this is not their safe haven, but only something they do for being usual and socially typical. This behavior, which originates from the complex of power, can lead the individual to build a life distanced from its essential purpose, unaware of its real nature.
The complex puer (puerile, immature) is easily identifiable when the person remains with behaviors incompatible with their age, that is, they do not know how to grow old, or they postpone too much entry to the next phase of their life.
They are men or women who are past middle age, but they persist in appearing young in their behavior and even in the way they dress and adorn their bodies.
Easily depressed at the slightest sign of aging. They usually seek much younger partners for coexistence. This one
Complex may have arisen from the fear of aging or excessive vanity with the body.
Another complex is the orphan, which leads the individual not to want to be rejected or excluded from one’s life. Such a complex does not stem from orphanhood in fact, but from an inner sense of abandonment. To avoid being orphaned, the person has difficulty breaking ties of an affective nature, even if the relationship is precarious. The patients of this complex demonstrate a great affective lack and strong dependence on the people. They are possessive in their relationships, sometimes reaching blackmail that puts their lives at risk.
They do not realize the influence of the complex in their lives, and when they are partially aware of it, they do not know how to modify their performance. The consciousness and dissolution of a complex is difficult and requires considerable investment of psychic energy. The orphan needs to become his own father and his own mother, to come out of dependence on someone who, externally, must fulfill such roles.
The religious complex is that which makes the individual the savior of humanity or the redeemer of the afflictions of others. For him there is a missionary call to be fulfilled, in which he is the representative of the divine powers on earth. He embodies the highest representation of the deity, becoming the spiritual master, the guru, or the faithful and lawful disciple. Sometimes he will feel the divine prophet himself, who must restore goodness in the world. Invariably he will be attending to a hidden longing for personal salvation, in the face of a grave and complex guilt he carries unconsciously. The exercise of their religiosity is confused with the fanaticism of beginners and with the alienating insanity of radicals. In vain, he tries to drag others into his flock of “saved.” His complex is bullying and difficult to perceive. His life will be ruled by guilt, like a wound always open waiting for medicine. He will be in the position of mediator between good and evil, establishing one and the other, as a rule, projecting on people their own iniquities. He will see evilness in everything, especially in what comes close to what he considers to have been inconsequential or insane in his past. He will die believing that he has done good to his neighbor, but he will not be able to heal his own wound.
That complex will bias his life and will not lead him to fully perceive himself.
The erotic complex is one that can lead the individual to two distinct polarities. On the one hand, to be guided solely by erotic stimuli, developing a hypersensitivity to sexual pleasure, seeking it intensely and, on the other hand, systematic avoidance of any form of sensual pleasure. They are two distinct polarities, coming from the same complex: the excessive liberation or the repression of the sexual libido. These two polarities are manifestations in the concrete world of something intensely active within. They can be understood symbolically as resulting from great unresolved internal dissatisfaction. They tend to lead the individual to a restriction of their realization in the world by limiting their psychic energy to sexual use or to their prohibition. Generally it represents something connected to the affection badly solved. Affective incompetence leads to an exacerbation of sexuality in its unbridled use to obtain pleasure. On the other hand, the repression of the sexual libido provides a blockage in affectivity, even though the capacity to establish affective bonds exists.
Complexes can influence personal myth much more than you can conceive. A person can take the entire incarnation in the attempt to accomplish something directed by one or more complexes. A complex can determine certain characteristics in a person’s personality, making it limited in several respects, biasing his life and his destiny.
It is fundamental the analysis of the personality in order to discover the main complexes that are activated, in order to dissolve them, so that the person can follow their personal myth in a conscious way.
Complexes are not always pathological. They naturally structure themselves in the psyche and influence consciousness in the service of individuation. They are motivators of psychic dynamics, so that life takes its course.
Humanity linked to the Earth is composed of beings without a great psychological structure, being, instead, immediate beings and or utilitarians, living for the organic / material needs of the present and the now without any philosophical-religious cogitation, unaware of the spiritual aspects Of life, without being concerned with the immortalistic aspect of the soul, consequently without moral and spiritual values ​​for the confrontation of varied situations.
Being immature psychologically, the creature will become selfish and, being selfish, will become a demanding, ungrateful and rebellious person, especially when contradicted in their infantile passions. He will act like whimsical children. With such behavior, psychological illnesses will be established by force of consequence.
The immature psychological is someone who is very concerned about the mask of virtue, hiding, by varnished appearance, the intimate reality. It behaves in an unbalanced and eccentric way, being still unstable. Dominated by instability, the immature exhibits an alternating behavior, in which jubilation and sadness, trust and suspicion, love and animosity are confused … (and thus elaborates) states of instability, of misery, Will lead to emotional illnesses that are somatized, reappearing in the organic area with a destructive character.

And what happens to the psychological immatures?
Without moral resistances to face the natural vicissitudes of the evolutionary process, such people let themselves be consumed by the revolt or succumb under the weight of depression and bitterness.
With the Spiritist Doctrine one has the certainty that the Laws of Justice and of Cause and Effect accompany the creature in and out of the body, in this and the next incarnations; That death does not immediately eliminate the problems that have not been overcome while in the body, and that it is the soul – and especially – who will be depressed or not.
Proving the immortality of the soul and presenting it no longer as a hope, but as a reality, the Doctrine of the Spirits greatly contributed to the understanding and dynamic acceptance of suffering, well structured the creature to face all distressing situations.
Spirits, those who truly and wisely love us and devote themselves to us (therefore, the Bons), accompany us, assist us and strengthen us for essential success. And they, loving always, use many different techniques to prodigalize us for the good we need.
Every depressed person, therefore, finds in Spiritism and in the Good Spirits, an excellent contest for the recommendation of health and joy.



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