The collapse of communist rule in Eastern Europe has opened new opportunities
for individual and social development. At the same time we are able to see more
clearly how life under dictatorial circumstances has shaped people, especially
those whobecause of their political nonconformityhave been subject to
repressive measures of the state. According to official estimations, in East
Germany from 1945 until 1989 more than 300,000 people were imprisoned
because of political motives. In addition to these, there is the multitude of
people who were subject to spying and tracking methods because they got into
the sights of the Staatssicherheit (GDR State Security, also known as Stasi) on
flimsy grounds. Especially for these cases, the Staatssicherheit developed
an operative psychology, in which know-how from psychiatry, personality
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The solitary detention continued for three weeks. Several months later the
patient was freed by the West German authorities.
The sole supporting figure during political custody was the interrogator,
who perfidiously took advantage of the hunger for communication that was
described by many a prisoner, deliberately invoked and intensified by methods
of deprivation. Some carefully calculated favours done by the interrogator
made him seem sympathetic and nurtured hopes in the detainee, but their
exclusive aim was to promote his readiness to testify. The behaviour of the
interrogator could abruptly change, arbitrarily and unfathomably for the prisoner. All of a sudden the good could turn to bad. Abandoned by everyone,
left alone in agony and despair, the intimidator (in this case the interrogator)
turns into the representative of the early omnipotent and existence-securing
other. These regressive processes produce an early image of object-relationship,
connected with total dependency, so that also the adult victim tragically
experiences in the perpetrator the sole source of narcissistic supply (Hirsch
1997, p. 105).
Forced by the loss of interior and exterior, temporal and environmental
orientation, the ego of the traumatized person continuously loses the power to
resist the unfathomable, the unnameable, the overwhelming. Jochen Peichl
describes this state:
The vital, libidinal, sensuous cathexis, that is coming from the outside, the narcissistic gratification by others, breaks down: The human being, feebled in his ego and
severely threatened, experiences feelings of depersonalization and derealization; he
ceases to sense himself, he begins to dissolve and to become groundless.
(Peichl 2001, p. 4)
Another patient, who was released into the GDR after being imprisoned
on charges of attempting to escape at the age of sixteen, describes his thenstigmatized existence:
My life was meaningless. No one wanted to be seen with me. I had no friends, my
parents dissociated from me. A suicide attempt failed. I had to arrange with life. My
dream to become a doctor fell to pieces. I was marked as an anti-social, hostile
person and was avoided by everyone. I quitted my education. I was a third-class
human being. I tried to keep my history a secret, even much later, until after I married, I never spoke about it. I was afraid my wife would leave me if I did.
525
gestures of everyday experience that are deranged. The writer Jrgen Fuchs
writes in his Daily Notes:
The terrible thing is not
doing time in a cell
and being interrogated
its after that
when you are standing before a tree again
or drinking a bottle of beer
and you want to feel happy
really happy
like before
then it is.
(Fuchs 1979, p. 10)
Usually after the release from prison there is a period free of symptoms. The relief
over the freedom regained is immense and often just as intense is the attempt to
suppress the things that happened and to lead a normal life. Disorders caused by
trauma can occur after years of latency, the post-traumatic disease then emerging
in connection with events that reactivate the original trauma.
The effects of severe traumatization can be divided into three phases: the
acute situation of distress; the chronic response to the traumatic event; and the
individual adaptation to the chronically symptomatic state of PTSD (Posttraumatic Stress Disorder) (van der Kolk, p. 143). I do not want to go into
further diagnostic classifications here, but I would like to expose the typical
symptoms after extreme traumatizations: intruding and irritating thoughts and
memories about the trauma (intrusions, nightmares, flashbacks) and the
avoidance of trauma-associated stimuli; a lack of or loss of self-regulation, i.e.
long-term difficulties when it comes to regulating aggression, fear and sexual
impulses or overwhelming sadness. In addition, difficulties at processing
stimuli, anhedonia, dissociation, self-destructive behaviour as an attempt at
self-regulation, drug abuse, somatic disorders and chronic changes of personality
with changes of self-perception, a significant distrust of others, chronic
feelings of guilt and shame as well as a tendency to revictimize and to victimize
others. Krystal (2001) has coined the term affect regression. As an after-effect
of traumatization, the overwhelming affects evade inner control; they become
global and therefore undifferentiated. They evade symbolization and thus
become de-verbalized. They are perceived as if they were of a physical nature,
i.e., they are re-somatized. The ability to recognize specific emotions that
could serve as a reference for action goes astray. As another effect of traumatization, Krystal describes the incapability of creating semantic constructs to
identify somatic states.
The inability to verbally express experience has a neurobiological equivalent.
It has been verified that, due to the overwhelming arousal upon traumatization,
the encoding of experience is limited in a special way. The use of linguistic
neuronal pathways is reduced, that of senso-motoric neuronal pathways
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increased. (The Broca region as the centre of speech does not function during
extreme arousal). The isolated traumatic reality cannot be processed symbolically, but is conserved as an accumulation of sensory fragments, as videos,
slides or inner tapes. From these originate the non-symbolized, inflexible
activation stimuli that are beyond wilful control and are automatically
activated by triggers (flashback). Van der Kolk (1996/2000) speaks of a
distinctive trauma-memory. The inner core of a traumatic experience can
almost always be precisely remembered, although it can bring distortions in
detail. The psyche acts in a dissociable way, in accordance with the modern
perception of a network structure of the brain. C.G. Jung already brought
up the issue that unconscious processes do not necessarily need a subject
(a steering ego): I recall to the mind all those absurdities caused by complexes,
which one can observe with all desirable accuracy during the association
experiment (Jung 1946, para. 200f; Huber 1998).
The idea of complex theory and its development
For a psychodynamic understanding of severe traumatizations I would like to
use the complex theory of C.G. Jung. This is one of the possible constructs
(I am also thinking of object relations theory) which enable us to discuss
psychodynamics. In the field of dissociative disorders, to which severe traumatizations belong, this in my opinion is the most convincing theory.
I would like to make some introductory remarks about the complex theory first.
C.G. Jung defines complexes as
splintered psychic parts of the personality, groups of psychic contents, which have
separated themselves from consciousness, functioning uncontrolled and autonomous, leading a special life in the dark sphere of the unconscious, from where they
are able to hinder and promote conscious operations at any time.
(see Jacoby 1998)
Jung emphasizes that complexes are caused by emotions. The nucleus of the
complex is archetypal and has a constellating power. Accordingly, typical of
the complex are the lack of corrigibility, the automatism and the self-enhancement
through mythological-archaic amplifications (Dieckmann 1991). Within an
appropriate interior or exterior situation, a virulent complex functions like an
alien object in the sphere of consciousness and withdraws energy from it.
Complexes are not necessarily caused by trauma, they only bear witness to the
existence of something irreconcilable and controversial. These are psychic
contents, that are not yet connected with the ego-complex. Depending on
their energetic charge, complexes are important nodal points of the inner life
and accordingly not necessarily negative. The stronger the emotions and their
connected field of associated meaning, the stronger the complex, the more
other psychic parts, in particular the ego-complex, are driven back (Kast
1998, p. 299).
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529
stands for the sparkle of the mind that is just as unabdicatable for human
culture as is the spirit of contradiction. Punishment, imprisonment and torture
follow as a consequence. The parallel to the political prisoners is evident.
Prometheus refuses to cooperate, he does not reveal his knowledge. Because of
that he is chained to the Caucasian rock, over a yawning abyss. Bound in
complete isolation he has to suffer horrible torture. In his interpretation of the
Prometheus-myth, Jrg Rasche refers to Aeschylus, where Prometheus is thrust
to the bottom of the earth together with the rock. It is a gloomy grave made
of stone, which keeps him imprisoned for ten thousand years. It is the archetypal image of petrifaction, of turning to stone, which describes the defences of
dissociation and total isolation of feeling. Everything emotional or alive is cut
off and has to move for inner rigidity and coldness. Living-dead is the poignant
name Ferenczi (1933) gave to this state. The experience of subjective helplessness in the face of inescapable and inevitable danger and the surrender to it,
changes the state of affect to that of a catatonoid reaction, a sort of trancestate, anaesthetizing the physical and psychic agony to a sort of blind obedience
and increasing dissociative phenomena. Until Prometheus is allowed to emerge
from his state of being buried alive, ten thousand endless years pass. In a Jungian
or more specifically Fordhamian sense, this illustrates the attack on the primary self and the breaking into pieces of temporal continuity. The experiencing of time as a fundamental condition of mankind is archetypally determined.
Time cannot be experienced in a state of cosy satisfaction, but only in the
anticipation, the urge for satisfaction through the reliability of a good object.
The confidence in the presence and the reliability of good objects and the
anticipation of interpersonal empathy are profoundly shaken by the trauma.
Not only has the primordial trust been severely undermined, the experiencing
of continuity is also affected, the otherwise ubiquitous current of past, present
and future breaks off. The hole in the experiencing of time reflects the forced
emptiness, the hole in the ego-structure. During the traumatic situation time is
running in slow motion. The subjective experiencing of time is distorted and
solidified. The behaviour of the individual in extreme traumatization caused
by political imprisonment, persecution and applied psychological methods of
disintegration is characterized by basic self-preservationin the end, the most
elementary needs are the ruling principles of life, i.e., of survival. The ego of
the tortured person is attacked from two sides: by uncontrollable stimuli from
the outside that threaten to flood him, from the inside because of the reactivation of infantile fears, which the ego cannot reliably distinguish from reality.
Torture measures of deprivation that disable the sense of temporal and spacial
orientation considerably aggravate the situation.
Consequently, regressive processes take place, which destructively dissolve
the ego in this context; the intrapsychic communication between the self and
the good inner objects breaks down, the inner good object remains silent,
which causes agonizing loneliness and utter despair. As a protection against
narcissistic discharge, the powerful persecutor is introjected, taken into the
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531
In the myth of Prometheus the archaic defence also finds its expression.
Prometheus does not stay petrified, but emerges again, although he is chained
to the rock and exposed to repeated attacks by the eagle. The physical pain
saves him from petrificationpain as an expression of being alive. So there
appears anotherperversely structureddefence pattern in the behaviour of
Prometheus: he endures the torture that the eagle, as a henchman of power,
inflicts upon him. However, the liver grows again and again at night. In this
way he is able to omnipotently withstand the attacks, apparently undoing
them in the night. But after his liberation he still has to wear an iron ring to
which a Caucasian rock is connected.
Kalsched emphasizes another important function of the archetypal traumadefence, in that he does not solely see it as avoidance behaviour, but also as
active construction in the form of narrative. Therefore a form of narrative is
created in phantasy with the purpose of creating a positive idea of identity and
personal worth in a situation of total dependency. Jean Knox (2003) understands this as a process of image construction, functioning like an internal
working model.
A clinical case
Imprisoned in the 1980s, Mr B. was able to withstand the interrogations by
the Staatssicherheit for a long time. The psychological breakdown appeared as
a delusional decompensation, in which he succeeded, by creating a double
reality, to hide his delusion from others. During imprisonment he behaved
adaptively and quietly; secretly he imagined himself as chosen by God to fulfil
a secret mission in prison that made it necessary to talk to others on a nonverbal level, to communicate from soul to soul. Thus, he heard what he was
told, but he was convinced that people wanted to tell him something
completely different on the level of thoughts; he just had to try to interpret the
signs in the right way to understand. The whole thing developed into a
significant system of delusion.
Colours, numbers and letters got a two-fold meaning. Mr. B was extraordinarily proud to be the only person entrusted with this secret mission.
Simultaneously, he completely retreated because he feared to be called a
lunatic, if other people would notice his strange behaviour. His immense
worry was that as a bearer of secrets he would not be transferred to the
West any more. This delusional system stayed after he was bought out by the
Federal Republic of Germany. His marriage broke into pieces; he failed
professionally. At the time he first visited the counselling centre, he suffered
from social isolation; the delusional symptoms had already dissolved.
Nevertheless, today he is barely capable of reading a book, because the real
content is blurred, and he still catches himself in the attempt to read the
meaning between the lines. During the therapeutic treatment, lasting for five
years (once a week), Mr. B. has regained much freedom and is a working
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professional again. But he still sketches very precisely, how even today, he
sometimes attempts to slide into the other sphere, which is very much a
concern for him:
I am afraid of success. If I become aware that the other has less knowledge than
I have, then to not hurt him I go to the other sphere, because everyone is equal there.
Or, if I hurt someone, I try to balance it in the other sphere, from soul to soul so to
speak.
He states further:
Whenever I notice that I am sliding into this sphere, I immediately withdraw myself
from the other, because I fear that it might show on my face.
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535
TRANSLATIONS OF ABSTRACT
Des vcus traumatiques de violence comme ceux qui ont eu lieu dans le rgime communiste de lancienne rpublique dmocratique allemande (GDR) sont encore prsents
comme sils taient arrivs hier, causant des handicaps svres dans la vie de tous les
jours mme aprs toutes ces annes. Ceci montre quont eu lieu chez les personnes
ayant vcu une traumatisation extrme la suite dun emprisonnement politique, de
perscutions et dune utilisation sur eux de mthodes psychologiques visant la desintgration, des processus rgressifs qui ont attaqu le moi. Leffondrement catharctique,
labsence de connection empathique au moment du traumatisme sont les points les plus
caractristiques dune svre traumatisation. Parce quil y a eu destruction de ce qui est
traumatis il y a une incapacit garder une connection interne motionnelle et empathique.
Si nous cherchons concevoir, dun point de vue jungien, les dynamiques de traumatisation svre, nous pouvons parler dun complexe pathogne puissant, que jappelle le
complexe de Promthe. Gustav Bovensiepen parle de ce complexe comme dun sousrseau, un fragment limit de la matrice de toutes les expriences internalises, constitu de modles, affects et shmas danticipation qui interagissent les uns avec les autres.
Ltre humain enferm dans un tel isolement et une telle paralysie de son esprit peut se
retrouver dans le thrapeute au niveau mental.
Traumatische Gewalterlebnisse, wie sie von der DDR-Diktatur verursacht wurden, sind
oft noch so prsent wie zum Zeitpunkt des Geschehens, was zu massiven Behinderungen im tglichen Leben fhrt, auch wenn das Ereignis 20 oder 30 Jahre zurckliegt. Bei
diesen Extremtraumatisierungen durch politische Haft, Verfolgung und gezielte psychische Zersetzungmanahmen finden regressive Prozesse statt die in diesem Kontext
destruktiv ich-auflsend sind. Der Besetzungsabzug bzw. das Scheitern der empathischen Verbindung zur Zeit des Traumas ist das strkste Merkmal schwerer Traumatisierung. Die Folge dieser Auslschung ist die Unfhigkeit, eine empathische Beziehung zu
sich selbst aufrecht zu erhalten.
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Aus jungianischer Sicht knnen wir von einem mchtigen pathogenen Komplex
sprechen, den ich den Prometheus-Komplex nennen mchte., da dieses archetypische
Thema die Wucht der Emotionen zeigt, die mit einer schweren Traumatisierung einhergehen. Ich mchte mich hier dem dynamischen Komplexverstndnis anschlieen, wie es
von Gustav Bovensiepen postuliert wird. Bovensiepen spricht von dem Komplex als ein
Sub-Netzwerk, einen begrenzten Ausschnitt, aus der Matrix aller verinnerlichten Erfahrungen, bestehend aus inneren Arbeitsmodellen, Affekten und Erwartungsmustern.
Dem in der seelischen Isolation und Erstarrung gefangenen Menschen mu die Mglichkeit gegeben werden, sich in geistiger Hinsicht im Therapeuten zu finden und dies
beinhaltet ebenso die ganze Bandbreite der Symbolisierungs- und Mentalisierungsaktivitt des Therapeuten.
537
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