"Complex (Analytical Psychology)" In International dictionary of psychoanalysis by 
"Complex" In A critical dictionary of Jungian analysis by 
"Complex". In Jung lexicon: A primer of terms & concepts by 
Formally, complexes are “feeling-toned ideas” that over the years accumulate around certain archetypes, for instance “mother” and “father.” When complexes are constellated, they are invariably accompanied by affect. They are always relatively autonomous." (Sharp, 1991) [Read more]
[A complex] is the image of a certain psychic situation which is strongly accentuated emotionally and is, moreover, incompatible with the habitual attitude of consciousness. ["A Review of the Complex Theory," CW 8, para. 201.]
The via regia to the unconscious . . . is not the dream, as [Freud] thought, but the complex, which is the architect of dreams and of symptoms. Nor is this via so very "royal," either, since the way pointed out by the complex is more like a rough and uncommonly devious footpath. [Ibid., para. 210.]
"Complex" in A Guided Tour of the Collected Works of C. G. Jung by 
"Complex" In Encyclopedia of psychology and religion (3rd ed.) by 
Complex(es) [index term]. In General Index to the Collected Works of C. G. Jung (Vol. 20).Vol. 01: 93, 132n
Vol. 02: 357, 378-379, 664, 733-6, 740, 742-7, 1082-7
Vol. 03: 181, 218, 263, 429, 434, 521
Vol. 05: 122, , 259, 505
Vol. 06: 175, 384
Vol. 07: 137, 432n
Vol. 08: 255, 856
Vol. 10: 456, 1034n
Vol. 11: 143
Vol. 12: 439
Vol. 17: 170, 200, 204, 211
Vol. 18: 424, 548, 908, 922, 1223
Jung, C. G. (1973). Psychoanalysis and association experiments (D. Riviere & L. Stein, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 2. Experimental researches (pp. 288-317). Princeton University Press. (Original work published 1906) https://doi.org/10.1515/9781400850914.288
Jung, C. G. (1973). On the psychological diagnosis of evidence: The evidence experiment in the Naf trial (D. Riviere & L. Stein, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 2. Experimental researches (pp. 605–614). Princeton University Press. (Original work published 1937) https://doi.org/10.1515/9781400850914.605
Jung, C. G. (1973). The psychopathological significance of the association experiment (D. Riviere & L. Stein, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 2. Experimental researches (pp. 408-425). Princeton University Press. (Original work published 1906) https://doi.org/10.1515/9781400850914.408
Jung, C. G. (1969). A review of the complex theory (R. F. C. Hull, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 8. Structure and dynamics of the psyche (2nd ed., pp. 92-104). Princeton University Press. (Original work published 1948) https://doi.org/10.1515/9781400850952.92
Jung, C. G. (1973). Association, dream, and hysterical symptom (D. Riviere & L. Stein, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 2. Experimental researches (pp. 353-407). Princeton University Press. (Original work published 1906) https://doi.org/10.1515/9781400850914.353
Jung, C. G. (1973). The family constellation (D. Riviere & L. Stein, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 2. Experimental researches (pp. 466-479). Princeton University Press. (Original work published 1909) https://doi.org/10.1515/9781400850914.466
Jung, C. G. (1969). The psychological foundations of belief in spirits (R. F. C. Hull, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 8. Structure and dynamics of the psyche (2nd ed., pp. 301-318). Princeton University Press. (Original work published 1948) https://doi.org/10.1515/9781400850952.300
Jung, C. G. (1969). On the nature of the psyche (R. F. C. Hull, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 8. Structure and dynamics of the psyche (2nd ed., pp. 159-234). Princeton University Press. (Original work published 1954) https://doi.org/10.1515/9781400850952.159
Jung, C. G. (1969). On psychic energy (R. F. C. Hull, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 8. Structure and dynamics of the psyche (2nd ed., pp. 3-66). Princeton University Press. (Original work published 1928) https://doi.org/10.1515/9781400850952.3
Jung, C. G. (1968). Psychological aspects of the mother archetype (R. F. C. Hull, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 9 pt. 1. Archetypes and the collective unconscious (2nd ed., pp. 75-110). Princeton University Press. (Original work published 1954) https://doi.org/10.1515/9781400850969.75
Fear of Jung: The complex doctrine and emotional science by 
Tangled up in blue: A reappraisal of complex theory In How and why we still read Jung by 
"Jungian Complex Theory " in Jungian psychoanalysis by 
"Complex" In Complex/archetype/symbol in the psychology of C. G. Jung by 
The Scapegoat complex by 
"The populated interior: The complexes" In Jung's map of the soul by 
"Complexes and their compensation: Impulses from affective neuroscience" in Anthology of contemporary theoretical classics in analytical psychology by 
Complexes: diagnosis and therapy in analytical psychology (Print copy) by 
The Complex: Path of transformation from archetype to ego by Caetano, A. A., & Machado, T. C. (2018). Complex in memory, mind in matter: Walking hand in hand. The Journal of Analytical Psychology, 63(4), 510–528. https://doi-org.pgi.idm.oclc.org/10.1111/1468-5922.12431
Abstract: "This paper aims to highlight four major points: first: a ‘Jungian attitude’ understood as a viewpoint which enables work with interconnectedness through various fields of knowledge. Second, that complexes are dynamic, as is memory, and that both are transformed by experience and develop hand in hand with each other i.e., the transformation of the complex occurs through the transformation of memory as embodied in internal working models, and vice versa. Third, complexes and archetypes are linked to each other in matrices of one form or another and lead to the complexity of the psyche, which is a developing system. Fourth, the analytical process provides an arena that enables and consolidates interconnections that foster a better intrapsychic transition. The analytic meeting promotes profound changes, redesigning our neural architecture as well as our psychic landscape."
Fidyk, A. L. (2016). Unconscious ties that bind—Attending to complexes in the classroom: Part 1. International Journal of Jungian Studies, 8(3), 181–194. https://doi-org.pgi.idm.oclc.org/10.1080/19409052.2016.1195425
Abstract: "Recognized by few in theory and practice, unconscious dynamics affect all aspects of education, including teaching and learning, as well as assessment, coding, and teacher preparation. Jung proposed that the collective unconscious is akin to a very deep psychosocial well from which individuals, families, and cultures across time and place draw in order to organize and make meaning of life. If we accept this claim, then the ways we understand and attend to interpersonal dynamics within the classroom radically change. Here, in two conjoining parts, a case is made for the vital importance of acknowledging and working with the unconscious, particularly the cultural layer (Part 1) and the familial layer (Part 2) of the psyche. Attention in Part 1 is given to the social and political turn in Jungian psychology and its importance to the dramatically changing ethnocultural character of Canada’s classrooms (likewise with many countries today). The cultural unconscious, cultural complexes, scapegoating, and the critical intersection between groups and individuals are examined in relation to education."
Fidyk, A. L. (2016). Unconscious ties that bind—Attending to complexes in the classroom: Part 2. International Journal of Jungian Studies, 8(3), 195-210. https://doi-org.pgi.idm.oclc.org/10.1080/19409052.2016.1195426
Abstract: "Continuing the argument from Part 1, regarding the cultural unconscious and cultural complexes, a case is made for the significance of attending to the unconscious in the classroom. Understanding of cultural and familial complexes and the way parental psychology gets replayed within schools aims to bring greater awareness to the psychology of group life. Here specific attention is given to the family unconscious, family complexes, family soul, and the ancestors—both personal and archetypal. A method borrowed from family constellation work and rooted in African traditions of healing is outlined. This method is offered in an effort to unlock unconscious familial patterns whereby the emergence of new images may not only contribute to healing but also might have long-term effects on learning. Transgenerational patterns shaped by traumatic experiences, life events, cultural and environmental factors affect students, and so their learning. Parallel findings in epigenetics are also considered to be able to better contribute in long-lasting ways to resolving conflict, as well as to understanding deeper issues affecting our relations within education."
Kast, V. (2014). Complexes and imagination. The Journal of Analytical Psychology, 59(5), 680–694. https://doi.org/10.1111/1468-5922.12113
Abstract: "Fantasies as imaginative activities are seen by Jung as expressions of psychic energy. In the various descriptions of active imagination the observation of the inner image and the dialogue with inner figures, if possible, are important. The model of symbol formation, as Jung describes it, can be experienced in doing active imagination. There is a correspondence between Jung's understanding of complexes and our imaginations: complexes develop a fantasy life. Complex episodes are narratives of difficult dysfunctional relationship episodes that have occurred repeatedly and are internalized with episodic memory. This means that the whole complex episode (the image for the child and the image for the aggressor, connected with emotions) is internalized and can get constellated in everyday relationship. Therefore inner dialogues do not necessarily qualify as active imaginations, often they are the expression of complex‐episodes, very similar to fruitless soliloquies. If imaginations of this kind are repeated, new symbols and new possibilities of behaviour are not found. On the contrary, old patterns of behaviour and fantasies are perpetuated and become cemented. Imaginations of this kind need an intervention by the analyst. In clinical examples different kinds of imaginations are discussed."
"The emerging theory of cultural complexes" in Analytical psychology by 
The cultural complex: Contemporary Jungian perspectives on psyche and society by 
Vision, reality and complex: Jung, politics and culture by 
Cultural complexes and the soul of America by 
Cultural complexes in Australia by 
Cultural complexes in China, Japan, Korea, and Taiwan by 
Cultural complexes of Latin America: Voices of the South Cultural complexes of Latin America : Voices of the South by 
Phantom narratives: The unseen contributions of culture to psyche by Abramovitch, H. (2007). The cultural complex: Linking psyche and society. Jung Journal: Culture & Psyche, 1(1), 49–52. https://doi-org.pgi.idm.oclc.org/10.1111/1468-5922.12431
Abstract: "This article reviews the groundbreaking work of Singer and Kimbles’ The Cultural Complex, which provides a new conceptualization of the twilight zone between the archetypal and the personal that has significant theoretical, cultural and clinical implications. Cultural complexes are akin to personal complexes that when activated take hold of the collective psyche of the group. They function autonomously, organize group life, facilitate functioning of the individual within the group and give a sense of belonging. Alternatively, they may function as a part of traumatic group defense. Clinical implications are explored, along with examples from Israel, Brazil, and elsewhere."
Lu, K. (2013). Can individual psychology explain social phenomena? An appraisal of the theory of cultural complexes. Psychoanalysis, Culture & Society, 18(4), 386–404
Abstract: "This paper explores the nature of interdisciplinary research in psychoanalytic studies by critically assessing the theory of cultural complexes. Too often, ‘applied psychoanalysis’ becomes ‘wild psychoanalysis’ when interventions ignore the respective epistemologies and methodologies of the disciplines onto which depth psychological theories are being applied. The notion of cultural complexes is one such case. The claim that the idea is a uniquely Jungian contribution to understanding culture is challenged. Important methodological hurdles that arise when a psychology of the individual is mobilized to explain group phenomena are ignored, as are its debts to the discipline of history. Perhaps most problematic is how the theory potentially sustains a tyrannical framework whereby different ways of remembering a past are stifled."
Morgan, H. (2021). Things fall apart The cultural complex in contemporary times.. The Journal of Analytical Psychology, 66(3), 678–694.
Abstract: "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."
Singer, T. (2010). The transcendent function and cultural complexes: A working hypothesis. The Journal of Analytical Psychology, 55(2), 234–240.
Abstract: "Insights of analytical psychology can be more useful in understanding social, political, and cultural aspects of our lives in which the collective psyche is the currency of exchange. Cultural complexes can be defined as emotionally charged aggregates of ideas and images that tend to cluster around an archetypal core and are shared by individuals within an identified collective. They accumulate experiences that validate their point of view and create a store house of self-affirming, ancestral memories which are based on historical experiences that have taken root in the collective psyche of a group and in the psyches of the individual members of a group. The complexes of a given culture are built up over time and multigenerational experience, some of which have been traumatic. It is challenging enough to describe and understand how cultural complexes express themselves in group and individual behavior, much less to have any real insight as to what might be palliative for their more destructive effects."