Professional Documents
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development. Not only the adolescents but the adults, who “oppressed by the images of beauty”
chase an image of their younger selves to the grave. The essays compiled by Mahdi (1987)
locate many of the social issues our culture is facing today in individuals hungering for ritual
processes and initiations, lacking the proper container. Amongst others, cutting (scarification),
anorexia (fasting), and compulsive violence are just a few examples of the terror which ensues
when human beings neglect their psychospiritual hygiene. For the discussion today I would like
to focus attention on the destructive lack-of-action in young men who live their lives either
pathologically bored or vicariously through their screens, indulging limitlessly in video games,
pornography, and identified with what I call the “persona’s persona”, the online self.
(Henderson, 2005). The idea being, the ego as, it goes through its life, inevitably collides with
certain factors that can debilitate it. This ranges from momentary frustration to persistent moods
and states of possession lasting weeks, months, and in many cases, years. Our culture of
scientism reinforces determining a root cause, but as Wilber (2000) has shown, this rule is
applied solely to the third-person, external world, while overlooking subjective factors like
mental states and stages of development. Even mental states, he illumines, never survive for
long before getting externalized, regurgitated to graphs and charts, explained as byproducts of
mechanical processes in the brain or body. What is so perplexing about human psychology is the
variance we can observe between individuals who respond differently to the same event. Let us
remember those remarkable individuals, such as prisoners of war or survivors of the camps,
individuals who have endured unfathomable cruelty, and not only survived, but in many ways
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began truly living. And then of course, there are those well-to-do suburbanites with exceptional
educations who are privileged enough to truly tune in and discover their vocation without the
threat of eviction, who are at the same time burdened with an ungovernable depression and
despair. This area deserves more attention, as the wealthy elite are accursed with receiving the
culture’s misguided projection that wealth is a panacea to suffering. Growing up in one of the
most affluent zip-codes on planet earth, I can say that the neuroses which possess the rich are
some of the most incipient and destructive I have ever come across. And because these
individuals make up the 1%, only 1% of psychiatrists, doctors, lawyers, and educators know
It was Jung (1969) who argued that arrested development is not only the result of past
traumas but is influenced just as much by the inability to move forward in the present. There
exist within the psyche autonomous factors that are stronger than the ego that can retard its
development. These complexes are organizational structures of the personal unconscious and
“are not subject to our control but obey their own laws” (p. 228). Complexes are essentially
little, sub-personalities existing within the psyche. They are clusters of emotional energy,
centered around an archetypal core of meaning that can conflict with the ego. Jacobi (2020)
emphasizes further writing, “a complex that has become autonomous can carry on a totally
separate existence in the background of the psyche” (p. 12). Because these complexes are
unconscious, they get projected onto external objects in the environment, persuading the
individual the source and solution to the problem lies out there when it is happening subjectively.
The extent to which projections accurately correspond to those outer objects is ambiguous. This
is why Von Franz (1980) advocates for investigating the root source of a complex on subjective
and objective levels. More often than not, the objects which receive the projections do so
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because they possess a “hook” that one can conveniently “hang” the projection on just like a coat
is hung on a coat-hook.
It is not necessarily the complex that is problematic. Complexes are neutral (Jacobi,
2020), but are colored by the ego’s attitude toward them. In other words, the negativity or
positivity of the complex reflects the individual’s attitude towards the unconscious in general.
The suffering one experiences is often a tell that one is either resisting or misinterpreting their
true nature. Concerning arrested development, Henderson (2005) identifies how the ego is apt
to recoil in the face of the complex, thereby shirking the responsibility of finding an adaptive
The puer can be a ferocious complex. Von Franz (1971) in The Problem of the Puer
Aeternus articulates the dominating patterns of what is known as the puer personality. She
writes, “In general, the man who identified with the archetype of the puer aeternus remains too
long in adolescent psychology; that is, all those characteristics that are normal in youth of 17 or
18 are continued into later life, coupled in the most cases with too great a dependence on the
mother” (p. 1). Commonly, this tends to display itself in various forms of what is known as Don-
Juanism, an analytic term used to describe the behaviors of a man who seeks in every woman the
ideal image of the mother, a perfect woman who will relieve him of any sense of duty or moral
responsibility. Soon after coupling, these individuals will experience a moment when their
partners’ humanity shines through the ideal image, and feel utterly devastated—devastated that
reality, once again, could not meet their expectations. Because these individuals tend to be the
their partners or blaming the break on the “hunger of their souls” is the most available option.
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These men are romantics, sentimentalists, dreamers and poets—but not men of action. They
speak like troubadours but say nothing. They believe themselves to be undiscovered geniuses
that hold the “secrets” to the universe if only the world would wise up and listen to them. The
cultural term “ghosting” is extremely relevant here, for the actual impact puer aeterni leave on
the world are inexistent. Their promises and aspirations vanish without a trace when life
The Don Juan refers to much more than just a large, sexual appetite and a poorly-
developed eros. It encompasses a main theme which is this dynamic of running and escaping
from one’s responsibilities and duties in favor of pleasure and excitement. In our culture, it is
even desired. The puer aeternus is an archetypal image, meaning, it has its roots in the collective
unconscious and appears in various forms throughout history. From the child-god of antiquity, to
Peter Pan and the Lost Boys, and TV icons like Hank Moody and Vincent Chase, the image is
eternal, changing only in the modern garb it dresses itself with to enter appropriately into the
culture. The puer is a romantic figure, but ever since the explosion of the online world it has
been romanticized beyond the usual. Though it is often the case the individuals who are eclipsed
by the puer cannot exercise any amount of volition at all, and as a result are bound to the reigns
of the complex. In an attempt to regain some semblance of control, the ego identifies with one
side of the spectrum and projects its opposite onto the environment (Perry, 1970).
Moore and Gillette (1990) have further developed this model by describing how these
unconscious spectrums lie along a gradient of active and passive poles—active in the sense of
identification, passive in the sense of projection. The former results when the ego gets
assimilated by the material that in ordinary, adaptive circumstances it would constructively relate
to. The puer then is being dominated by the “provisional life”, the “…strange attitude and
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feeling that his job, career, city, car, creative endeavor, or woman is not yet what is really wanted,
and there is always the fantasy that sometime in the future the real thing will come about” (von
Franz, 1971, p. 7). Likewise, this pattern often produces triadic relationships where a man can
be emotionally married to his spouse but only sexually viable with his mistress, as was the case
with a fellow I once knew who was so heavily dominated by these dynamics that he, even while
stricken with testicular cancer reflected less on impending death than on how anyone would
possibly date him with one testicle. This is more about a split-anima than anything else, which I
All of the milestones that should be achieved within the first half of life are abdicated
under the spell that these were all the wrong fits and something truer awaits. If a puer should be
born into affluence and have access to the finances, he might forever evade enduring the
frustrations of sticking to a path and adapting to the measures, for he can easily buy his way out.
This produces a subliminal sense of weakness and inferiority that are then further misinterpreted
as evidence he should be doing something different, else he would not have to feel the damnable
feelings of the flesh. Their fantasies of enlightenment or self-realization often have no authentic,
spiritual aim of bettering the world or geared towards that appointment with the Self, but are
Jung (1972) believed that what Jungians describe as the “parental complex” was a
derivative of the same energies archaic societies related to the governing spirits and forces of the
culture. These were authoritative energies of tremendous power that shaped and moulded the
behaviors and attitudes of the culture. Despite the difference in differentiation, Jung believed
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these same factors still influence us unconsciously, not attached through the ancestral spirits our
own parents.
Perry (1970) describes how the child is influenced less by the conscious actions of his or
her parents than by their unconscious life. It is less about what they did than what they did not
do, or believe they did or did not do. It runs counter to the influence from the Freudian schools
who attempted to trace all neurosis and trauma back to the personal mother. The parental
complex is a chain of associations and unconscious energies constructed in part by the biological
parents and the pre-conscious patterns of the archetypal father and mother. Jung (ibid) believed
the real parents were only partially responsible for the lack of development or maladaptive
development in the kids. Since children develop from the unconscious matrix of the parents,
men can benefit greatly by investigating the ways their own relating functions are influenced by
the father’s anima, rather than just the personal mother. The same rule applies for the mother’s
Von Franz (1971) observes that puers are often men who had too close a relationship with
their mother. Mothers who, lacking fulfillment in their marriages, reach towards their sons to
provide that missing link. This results in feelings of entrapment or icky sexual spillover that the
puer is always in one way or another evading. Likewise, it is largely influenced by a culture that,
having abandoned the traditional rites of passage, have no means of emancipating the son from
the world of the other mother and bringing them into the realm of the father. The profound
loneliness of men resulting from an inner severance with their instinctual life and a lack of male
community, produce castrated fathers that sons look upon with tragic disappointment. Their own
abdication, burn out, and lack of joie de vivre live on in the minds of their sons as negative
images of the senex. This is why the puer judges men with careers as sellouts or squares. The
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thought of resigning life over to habit and routine with no overt meaning makes it impossible to
leave the provisional life behind. It is true that their passive-dependent personalities contribute
to expectations that the world should be delivered to them on a silver platter, so independence is
never consciously fought for. What is interesting is how these men are rarely stupid buffoons.
They are often brilliant, voracious readers, and even profess great enthusiasm to become
extraordinary well beyond their peers. The incongruence between what they desire and what
they do suggest they are under the dominance of unconscious complexes. In my opinion, they
are more often than not the victims to a misguided view of complexes. It is misguided in that it
sees discomfort associated with complexes as causal instead of teleological, directed towards
The archetype does not determines one's life course , and the actual experience is not
shaped by a predetermined mold. To this end we need complexes, for they are the path
and the vessel that give human shape and structure to archetypical patterns as they unfold
and personal experience. The complexes provide the link between the archetype and ego,
enabling the transformation of the archetypical into the personal (p. 25).
I disagree however in the sense that, for as long as we remain unconsciously alienated from or
identified with an archetypal pattern, our lives are not our own bit merely at the disposal of
I want to describe in greater detail some of the context behind what I presume to be the
unwillingness to leave childhood. It is inaccurate to describe the process by which one sheds the
negative clasp of the puer and enters more fully into their life as “treatment”, because even the
negative manifestations of the puer are archetypal patterned and therefore purposive is
understood. Differentiation may be a better term, for it places the necessity of adaption above
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treatment in the psychiatric sense. Nonetheless, the individual needs to place psychological
boundaries around his fantastical impulses and enter into a life more in harmony with the body
and the physical earth. This is a difficult but not an impossible task, especially since the
imagination is where the puer feels safest. Unless of course, he has entered into a period of life
whereby his unconscious is demanding greater growth and development and produces disturbing
images of pain and suffering in an attempt to force him out of his head and into the world.
Von Franz (1971), describes how the pseudo-philosophical intellectualism of the puer is
often used as a defense against the dominance of the mother, although the same can be said for
It is probably a last attempt on the part of the men to save their masculinity. That simply
means that certain young men who are overpowered by their mother escape into the
realm of the intellect because there the mother, especially if she is the earth type and a
stupid animus kind of woman, is not up to it. They can slip out from under her skirts into
the realm of the intellect, where she cannot follow (p. 178).
In order to save their masculinity and avoid being castrated, these young men will play off the
underdeveloped animus of their mother and construct mental barriers that presumably she cannot
invade. Or they are overcome by a blind rage, after having their undeveloped masculinity
threatened and perceive the slightest movement towards invasion. By submersing oneself in the
realm of the imagination, the felt-sense of the physical environment becomes dulled down to a
tolerable intensity. This creates a sense of psychological distance. They have, psychologically
speaking, “gone fishing.” This explains the often perceived sense of entitlement that
accompanies these dynamics , for it is just this tough, impenetrable shell of entitlement that
Edinger (2017) describes how the ego develops through a series of stages over the course
of life as it differentiates from the original unconscious. The process of individuation is a grand
rite of passage from one stage to the next. The beginnings of this process have their origins in
the separation of the ego from the unconscious, which are reflected outwardly in child’s need to
psychologically differentiate from the fusion between his parents. Common parlance refers to
this state of psychological fusion as co-dependency. At the root is what Levy-Bruhl termed
participation mystique, an undifferentiated merger between the inner and outer world. Perry
In the matter of genesis, we are in the habit, for example, of looking to the mother as the
source of influence…but the child’s emotional psyche is not affected by these ego-
the parents…the genesis of complexes takes place at the level of the non-ego of the child
and the non-ego of the parents…in relation to these figures the child is apt to slip into
affect-ego positions and respond with his own complexes in emotional interactions…
[these products], bearing the imprint of the non-ego and subliminal aspects of the
The author is describing in part what Hillman calls the “parental fallacy”, the belief we are who
we are due to the interactions with our parents. I quote him at great length here because he
locates what is so often missed in the conventional intervention of this insidious, codependent
style of relating between parents and their children. Both authors convey how the biological
mother becomes psychologically inflected and turned into a mythic caricature, and open the
dialogue towards the puer’s recovery. Hollis (1994), articulates this concept simply writing,
cluster of energy beyond the control of the ego” (p. 109). It is exactly this fear of abandonment
that needs to be risked in order to achieve psychological separation. If mother and son fail to do
so, they will forever be wrapped around each other’s thumbs, pulling at the same, unconscious
thread. All of the conscious intentions to show care and support from the mother, and all of the
failed attempts made by the child in rebellion to establish distance, will unconsciously secure
their shared bondage or be used to validate the unconscious complex. Jung (1979) writes
“Behold the secret conspiracy between mother and son, and how each helps the other betray life”
(p. 20).
The puer must head directly into his fear of parental abandonment in order to claim his
individual life. If he is in a relationship, he may have to symbolically divorce his spouse who
has been contaminated with the mother-imago. The visions of goddesses and seductresses that
flood his loins can be understood as faces of the anima coming to rescue him from the clutches of
the maternal unconscious. This fear is none other than the fear of differentiating from the pull of
his own unconscious inclinations to avoid his own self-realization. His commitment, quite
literally to anything other than his mother and his unconscious temptations to return to the
womb, is antidotal. Sometimes this happens in spite of oneself. I like to say that I was “duped”
into love. I really got to know my partner intimately after the lockdown was ordered for Covid.
She and I were forced to live under the same roof for nearly half a year. At that point, you either
fall in love or kill each other. I think this is what we mean by “falling” into love, as if we
But, because I was still gripped by a negative mother-imago which attached itself to Thea, I had
to figure out a way to leave Thea without actually leaving her. I knew if I did I would be
recreating a pattern, chasing a glow that would vanish once the relationship became intimate. All
symbolically. By visualizing them and letting them carry me away and into bed, I felt as if I was
Again von Franz (1971) argues that the antidote par excellence for the puer’s recovery is
to develop his masculinity. If he does not, he will slowly but surely be defeated by his own
antagonism towards himself, as his innocent and pure demeanor get replaced by “the cold
gangster shadow without any human relatedness” (p. 47). An attempt to intercept the growing
number of puer aeterni was made by the mythopoetic men’s movement, led by Robert Bly,
Michael Meade, and James Hillman. Tacey (2014), quoting Bly, states that “what men really
want” (p. 497) is to rediscover their masculine spirit by getting initiated into the world of the
father. It seemed pre-modern societies had a better grasp on how to grow boys into men without
collapsing into the sadistic, shadow warrior tendencies that have been behind most of the culture
wars since the earliest beginnings of human culture. I have written about rites of passage and
ritual processes elsewhere, so I not recapitulate for the sake of time. But I would like to mention
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that the archetype of initiation follows a series of stages beginning with a separation from the
ordinary world, the mother’s world, and concluding in the same world not before the individual
has undergone a renewal of spirit. Eliade (1959), outlines for traditional cultures living from
within a mythic framework, these rituals served not only to accelerate the growth and
development of the initiates but that reenactment in itself, served a cosmological renewal. Ellen-
Harrison (1991) also makes the astute observation that initiates of the Eleusinian mysteries were
ultimately initiated into a broadened plane of consciousness that was prior unavailable to the rite.
The problem comes to a head in a culture of absent fathers. Not just the biological father, but the
When the father is absent, we fall more readily into the arms of the mother. And indeed
the father is missing; God is dead. the missing father is not your or my personal father.
He is the absent father of our culture, the viable senex who provides not daily bread but
Moore (1990) couches the image of the father under the archetype of the King, the primary
mechanism of order, stewardship, and meaning in the psyche. As I have already mentioned, puer
aeterni have terrible father complexes. They are terrible and destructive in that they are
inexistent. The history of America is a kingless one. Our culture was founded on rebelling
against the King who misused power. From Caligula to Castro, so many of our images of Kings
are negative. Moore (cite) asserts accompanying the blessing of the father is a bottomless,
unconscious affirmation of care and support. Ultimately, what is being transmitted is the image
of the good-enough father, or the Good King, where it goes onto exist in the psyche of the son.
The vacuum where it is absent is replaced by images of shadow kings who either abdicate their
power or use it to manipulate others. Jung (1951) states that through consciously embracing
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individuation, the child can reconcile this inner want. “If he voluntarily takes the burden of
completeness on himself, he need not find it ‘happening ‘to him against his will in a negative
form” (p. 125). Until we replace our desire to punish or rebel against the wrongdoings of our
parents with the desire for completeness and our individuality, we will always be our own worst
enemy.
helping the youth discover their own potential. It is approached in support of the original vision
of Jung who understood where individuation is concerned, healing is an unfit term. It implies
stasis. All one can do is seek a symbolic interpretation of their unconscious material that will
“dream the dream onwards” and cut them loose from the stagnancy they already find themselves
in. The cathexis of energy lying at the core of the complex must be discharged and integrated in
order to free up valuable psychic energy that could be used for betterment, rather than binding
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