Intergenerational trauma — also indexed under the alias collective-trauma — occupies a contested but increasingly central position in the depth-psychology corpus, where it is treated from at least three distinct angles: the epigenetic-biological, the relational-developmental, and the socio-political. Rachel Yehuda’s foundational research on Holocaust survivors and their offspring furnishes the most precise empirical anchor, demonstrating that severe parental trauma produces measurable, site-specific alterations in FKBP5 methylation that appear in subsequent generations independent of the offspring’s own adversity history. This biological evidence intersects productively with attachment-theory frameworks — most elaborately in Lanius, Siegel, and the mentalizing literature — which show how unresolved parental trauma propagates through impaired affect regulation, disorganized attachment, and deficits in mind-mindedness rather than through genetics alone. A third current, represented by socio-political commentators such as Maté, situates intergenerational trauma within structural violence: Indigenous residential schools, genocide, racism, and patriarchal culture are understood as collective-trauma vectors whose sequelae recur across generations through both bodily and social transmission. Key tensions include whether transmission is best understood as epigenetic priming, attachment disruption, or cultural-narrative inheritance; whether individual resilience or communal healing should be the primary therapeutic target; and how to disentangle parental exposure effects from offspring’s own formative adversity.