A Jungian Perspective on a Murderous Gun
Complex
Oscar Pistorius shot and killed his girlfriend on Valentine's Day. He was devastated and cried uncontrollably at his first court appearance and frequently at his bail hearing. His affidavit stated that he believed that there was a burglar in his bathroom, whom he shot, only to realise, to his horror, that he had shot Reeva Steenkamp.
Whether his version of events is true or whether, as the state claims, the killing was in fact intentional, i.e. murder, remains undecided. Opinions differ; hopefully, the pending court case will answer some of these questions, particularly for the family of Reeva Steenkamp. Either way, a tragedy has occurred that has cost a young woman her life and, in all likelihood, a young man his career as one of the most exciting and iconic sportsmen to emerge from South Africa. Not to mention the cost to the community of ‘differently abled’ athletes and South Africans in toto.
Considering this case through the lens of Jungian psychology offers a unique and illuminating perspective on the events of that fateful day.[1] From a Jungian perspective, we can say that Oscar had a ‘murderous gun complex’, regardless of whether he consciously intended to kill Reeva or not.
Let us look at what emerged in the news[2] post-shooting:
- His initial application for a gun license was rejected, and at the time of the shooting, he had 6 applications pending for a variety of weapons.
- He nearly shot a friend at a restaurant while looking at someone else’s gun.
- His Nike advert was titled “Bullet in the chamber.”
- He apparently kept his gun with him at all times.
- He told The New York Times that when a house security alarm went off recently, he grabbed the gun he kept by his bed and crept downstairs — it turned out to be nothing.
- In November, he tweeted about mistaking his washing machine for a burglar. (“Nothing like getting home to hear the washing machine on and thinking it’s an intruder to go into full combat recon mode in the pantry!” he wrote).
We observe in this list a series of seemingly diverse facts and situations that share a thematic constellation. They converge very clearly on the theme of shooting a gun, and, as fate would have it in this case, killing someone in the process. So, whether it is true that he woke up and was filled with terror because he believed that there was a burglar in the bathroom, or whether he had an emotional meltdown due to an argument, the fact of the matter is that his gun complex possessed him. It wanted to shoot someone, and it did. What I think we can say with a reasonable degree of confidence is that the act was one of temporary insanity. It is hard (impossible, maybe) to view it as a calculated, cold-blooded murder. For if it was in fact an act of murder, then it was also an act of suicide as well; Oscar may just as well have shot himself afterwards.
Complexes lie in wait to usurp the ego at times of lowered consciousness, e.g. emotional stress, fatigue, being drunk or high, etc.
So, what are complexes, where do they come from, and how do they behave?
A (very) brief history of complexes [3]
Carl Gustav Jung, founder of Analytical Psychology, initially called his system Complex Psychology. A number of events and interests led Jung to investigate and develop the theory that the human psyche is populated by complexes.
Jung’s first real experience of a neurotic complex occurred when he was around 12 years old. He was knocked down and lost consciousness during a playground scuffle. The result was that he was sent home and realised that this was an effective way to avoid going to school. Subsequently, he had a number of fainting spells when required to do homework or go to school. However, he overheard his father speaking to someone about this issue and how concerned they were about his ability to support himself when he was older. This made him realise how important his studies were, and he set out to correct this neurosis by forcing himself to study Latin. He eventually managed to stop the fainting spells. This experience sparked his initial interest in the psyche and the power of the mind over the physical body.
The spiritual angle
Jung’s mother was believed to be psychic and a medium. She often spoke with a different voice and had access to knowledge that was directly unknown to her. This had a profound impact on Jung, who, as a young boy, entertained the idea that he had another personality living inside of him.
Jung wrote his dissertation in 1902 on his cousin Helene Preiswerk, who was a medium and performed many séances. Helene also often spoke as someone different — named Ivenes, who was more intelligent and mature. This was the grounding of Jung’s later work on the second personality and individuation. This also sparked his interest and research on complexes and his belief that complexes were autonomous personalities within the psyche.
The student years and early work
Jung studied medicine and became increasingly more interested in psychology. During his studies, he was exposed to “Psychopathia Sexualis” by Richard von Krafft-Ebing. In addition to this, Pierre Janet and his concept of Abaissement du niveau mental (a lowering of the mental level);Freud’s “The Interpretation of Dreams”, “From India to the Planet Mars“ by Théodore Flournoy, and “The Visionary of Prevorst “by Justinus Kerner, piqued his interest and influenced his subsequent development of complex theory.
At the age of 25, Jung started working at Burghölzli, a renowned psychiatric hospital in Zurich.
Whilst at Burgholzli, he researched and published his work on the Word Association Test. Initially invented by Sir Francis Galton in 1879, Jung realised the effectiveness of this test and elaborated and defined it considerably. This test identified areas in the patients’ psyches where there was a neurosis.
The test consisted of a number of random, pre-selected words read out to the patient. The patient was then required to respond to each word read to them with a different word of their own selection.
Jung established that any reaction, whether emotional or physical, as well as the time delay in responding, indicated that there was a neurotic complex active in relation to the word.
So what is a complex anyway?
Jung has left a comprehensive body of work on complexes. His research and work on complexes resulted in a dense theorem which is well documented. The main points[4] regarding complexes are as follows:
- A complex is a grouping together of emotions, beliefs, ideals, and images around a specific idea. These complexes populate the psyche and can be either (partially) conscious or unconscious.
- Complexes come about as a result of a split in the psyche. This split can be caused by trauma, but most often it is the result of a moral split. This happens when the subject has an inner conflict regarding an event. The whole being is incapable of assimilating or understanding a situation, and this dilemma results in a split. Consciously, there is one position, but unconsciously, there is another position.
- Complexes can be conscious or integrated into consciousness, e.g. a talent. Alternatively, they can be unconscious and unknown to the ego consciousness.
- Unconscious complexes have their own goals and intentions that oppose the conscious ego. These complexes are autonomous and assert influence over the ego consciousness, which affects and influences the ego's ability to make decisions and challenges the ego’s autonomy. A neurotic complex will create a problem for the ego consciousness. This problem will trap the subject by not allowing it to let go of it. The subject will then be stuck in the problem and not be able to move on or resolve the issue.
- A psychotic complex totally overpowers the ego, and the subject will not be able to function normally within society, at least not whilst in the grip of that complex.
- Complexes usurp power from the ego when consciousness is lowered. Consciousness is lowered when a person is subjected to high levels of stress, physical exhaustion, emotional upheaval, inebriation or drugs. When consciousness is lowered, the complex will exert itself and express itself in saying inappropriate things or displaying inappropriate behaviour. The ego often remains unconscious of the behaviour by immediately blocking it out or forgetting what happened. But if it is remembered, the subject will be confused as to why they behaved in that way. They will not take responsibility for the behaviour and blame it on an external event, or often say they were not themselves. In primitive cultures, it would often be referred to as being possessed.
- Identifying a complex can be achieved by becoming aware of the subject’s emotional responses and projections. When there is an emotional response to an individual or organization, the subject is projecting their own unconscious content onto the external party. This is a good indication that there is a complex present. The complex can also present itself through fantasies and dreams.
- Unconscious Complexes can be integrated into consciousness if identified, accepted, articulated and assimilated. By becoming conscious of the complexes active in your own life, the projection onto the other is removed. This process of becoming conscious grounded Jung’s later theories on individuation.
C.G. Jung’s lifelong dedication to developing his theory on complexes has made a significant contribution to the field of psychology. This theory on complexes has developed into a system with which to explore our own psyches and also offer tools that make transformation a real possibility by becoming conscious of who we really are. [5]
Applying this theory to your own life
In simple terms, as a teacher of mine was fond of saying, we are not masters in our own house. This does not suggest that we (or Oscar in this case) bear no responsibility for our actions. That is going too far; that is a cop out. The old line, “The devil made me do it,” that many a scoundrel has used as the last line of defence, does not void said individual of responsibility. Nevertheless, there is something to it. Our psychologies are home to a few angels, if we are so blessed, and, almost undoubtedly, to a plurality of demons. These characters will act for themselves, quite literally, and not infrequently, their agenda will be quite contrary to your conscious agenda.
Recognising this uncomfortable truth about yourself is a good starting point. The image of your psychology being made up of many small islands (each island being a complex) around a central island being the ego, is a useful way of imagining this. Your psychology is not as unified as you may believe it to be.
With this recognition in place, the process of identifying these complexes can begin. Identifying and entering into an inner dialogue with them[6] is time well spent.
Far better, surely, than the awfully high price of having them unconsciously direct your life. Although the Oscar Pistorius case is a dramatic one, and not everyone necessarily harbours violent or murderous complexes, it is illustrative of how the unattended, unconscious or repressed complex can take the reins. And in doing this, it can lead you down a path you may well not have chosen in a more lucid and coherent frame of mind.
[1] In doing such an analysis, we naturally run the risk of error and speculation. We accept this. This analysis is not intended as the final word on the matter or even the most correct or best way to interpret these events. Rather, the more modest claim that such an analysis is helpful, both in shedding light on what may have occurred and providing us some insight into our own potentially ‘murderous complexes’.
[2] Whilst every attempt has been made to accurately convey the information that has emerged, naturally, we rely here on the accuracy of the news reports themselves. As such, no claim is made by the writer as to the accuracy of these reports, only that these have appeared in the news in connection with this incident.
[3] Or, more precisely, a brief history of the theory of complexes.
[4] But by no means a complete list.
[5] Bibliography:
Samuels, A., Shorter, B., Plaut, F., 1986, A critical dictionary of Jungian Analysis, London, Routledge
Jung, C. G., 1963/1995, Memories, Dreams, Reflections, London, HarperCollins
Jung, C. G., 1966/1993, Vol. 16, London, Routledge
Jung, C. G.1969/2008, Vol. 8, London, Routledge
Crovitz, H. F.,1970, Galton’s walk: methods for the analysis of thinking, intelligence, and creativity, New York, Harper & Row
Hayman, R.; 1999/2003, A life of Jung, London, Bloomsbury
[6] Note, entering into an inner dialogue, not repressing them which is a decidedly bad idea. What you are looking for here is a negotiated settlement between you, as the ego, and the complex.