The Psychology of Immature Masculinity

Summary

In "The Psychology of Immature Masculinity," Eternalised explores the crisis in masculine identity through the lens of Robert Moore and Douglas Gillette's "King, Warrior, Magician, Lover." The video delves into the absence of traditional initiation rituals, the impacts of patriarchy, and the manifestations of "Boy Psychology." It discusses how immature masculinity leads to violence and oppression, while emphasizing the importance of transitioning to "Man Psychology," characterized by mature archetypes: King, Warrior, Magician, and Lover. The video argues that accessing inner archetypes can help overcome societal deficiencies and elevate personal growth.

Highlights

• An absence of meaningful rituals leaves many men trapped in 'Boy psychology.' ⛔
• Patriarchy, as an immature form of masculinity, harms both men and women. 🚫
• True, mature masculinity is nurturing and empowering, unlike 'Boy psychology.' 🌱
• The mature archetypes—King, Warrior, Magician, and Lover—need to be accessed and embraced for personal growth. 🌟
• Confronting the archetypal shadow is key to integrating positive masculine traits. 🔍

Key Takeaways

• Traditional initiation rituals are crucial for guiding boys into mature manhood. Without them, 'Boy psychology' persists. 🔄
• Immature masculinity, fueled by patriarchy, results in violence and oppression, affecting both men and women. 💔
• Robert Moore and Douglas Gillette's archetypes offer a path to mature masculinity: King, Warrior, Magician, and Lover. 👑⚔️🔮❤️
• Accessing and integrating inner archetypes can help mitigate societal and personal deficiencies. 🌟
• A supportive cultural and personal environment is needed to nurture mature masculinity and defeat the shadows of 'Boy psychology.' 🌍

Overview

In his video, Eternalised delves into the intricate crisis of masculine identity by examining the collapse of traditional family structures and initiation rituals, as highlighted in Robert Moore and Douglas Gillette's work. This fascinating exploration reveals a pervasive void in 'Man Psychology,' attributed to the lack of guiding rituals in modern society and the oppressive influence of patriarchy.

The video explores how immature masculinity, often driven by fear and misunderstanding, manifests in various destructive forms, including the undermining of both masculine and feminine qualities. Eternalized argues for the adoption of mature archetypes, which provide a framework for growth and personal transformation aided by introspection and the embracing of innate archetypes.

Beyond criticism, the video offers a pathway toward mature masculinity, emphasizing the need to embrace the inner King, Warrior, Magician, and Lover. By accessing these archetypes, individuals can move beyond societal and personal limitations, fostering a nurturing environment where mature masculinity thrives, free from the destructive cycles of 'Boy psychology.'

Chapters

• 00:00 - 00:30: Introduction to Men's Crisis The chapter "Introduction to Men's Crisis" addresses the deep crisis in masculine identity, particularly as observed in the disintegration of traditional family structures. Authors Robert Moore and Douglas Gillette, in their book "King, Warrior, Magician, Lover: Rediscovering the Archetypes of the Mature Masculine," identify two significant factors contributing to this crisis: the lack of meaningful rituals and the impact of patriarchy. The chapter highlights how tribal societies historically used rituals in sacred, secluded spaces to guide boys into manhood, a practice that is increasingly absent in modern times.
• 00:30 - 01:30: Initiation and Rituals The chapter titled 'Initiation and Rituals' explores the transformative journey of initiates who face both physical and psychological challenges. Guided by a shaman or ritual elder, often depicted as the Wise Old Man archetype, these trials facilitate the initiates' submission to life's hardships and the acquisition of nature's secret wisdom. A critical aspect of this transformation involves a metaphorical spiritual death and rebirth, wherein the initiates' egos 'die' to allow for the emergence of a mature self. This developmental process, which can span several years, is portrayed as a movement from a lower state of awareness to a higher one.
• 01:30 - 04:00: Immature Masculinity Today The chapter explores the evolution of male consciousness from a fragmented self to a more unified identity. It examines how traditional initiation rituals in the West have evolved into "pseudo-initiations" in modern contexts, such as gang initiation, activist groups, and university or military hazing. The lack of genuine initiation processes results in men remaining in what is termed "Boy psychology" or immature masculinity, as described by Moore and Gillette.
• 04:00 - 08:00: Mature Masculine Archetypes The chapter 'Mature Masculine Archetypes' discusses the concept of masculinity in modern society. It highlights how current societal rituals often fail to properly guide men into mature manhood, leaving them stuck in cycles of violence and passivity. This immaturity is not a choice but a result of inadequate guidance. The chapter also touches upon how patriarchy, defined as 'the rule of the father,' has influenced Western society's perception and development of masculinity.
• 08:00 - 09:00: Conclusion and Call to Maturity The chapter discusses the oppressive nature of patriarchy and its impact on both femininity and mature masculinity. Feminists critique patriarchy for its abusive tendencies, highlighting that it stems from immature masculinity. Patriarchal structures aim to dominate both women and men, driven by fear.

The Psychology of Immature Masculinity Transcription

• 00:00 - 00:30 We face a profound crisis in masculine identity,  evident in the breakdown of the traditional   family structure. But what lies at the heart of  this crisis? In King, Warrior, Magician, Lover:   Rediscovering the Archetypes of the Mature  Masculine, Robert Moore and Douglas Gillette   point to two important factors: the absence of  meaningful rituals and the concept of patriarchy.  Tribal societies use rituals to guide boys  into manhood, often in sacred, secluded spaces.
• 00:30 - 01:00 Initiates undergo physically and psychologically  challenging trials, learning to submit to life’s   difficulties and gaining access to the secret  wisdom of nature, typically guided by a shaman   or ritual elder (the archetype of the Wise Old  Man). Through a spiritual death and rebirth,   the boy’s ego “dies”, allowing a new, mature  self to emerge. This is a process that can take   years. The essence of life can be described as  the journey from a lower state of awareness to
• 01:00 - 01:30 a higher level of consciousness, evolving from  a fragmented self to a more unified identity.  Over time, ancient initiation rituals in the West  have devolved into "pseudo-initiations" like gang   initiation, activist groups, and hazing in  universities or the military. Without true   initiation, men remain in what Moore and Gillette  call “Boy psychology” or immature masculinity,
• 01:30 - 02:00 which is frequently marked by violence and  passivity, leading to cycles of abuse and   weakness. While military initiation may be  an exception, most modern rituals produce   a distorted and stunted masculinity that harms  both oneself and others. Many men remain boys   not because they want to, but because no  one has shown them the way towards manhood.  The second factor is patriarchy. meaning “the rule  of the father”, which has shaped Western society
• 02:00 - 02:30 and much of the world since at least 2000 BC. Feminists point out that patriarchy has been   oppressive and abusive of the feminine  qualities. This is because patriarchy is   the expression of immature masculinity.  It is not just an attack on the fullness   of femininity but also on mature masculinity.  Those caught up in patriarchal structures seek   to dominate not only women but men as well.  Patriarchy is based on fear—the immature
• 02:30 - 03:00 masculine’s fear—of women, to be sure, but also  of men. Boys fear women. They also fear real men.   Modern movements like the “Red Pill” community,  “Men Going Their Own Way”, and Incels, reveal   the widespread presence of “Boy psychology”. Radical feminism concludes that masculinity   in its roots is essentially abusive, and  that qualities like love, relatedness,   and gentleness—associated with “eros”—come only  from the feminine side of human nature. However,
• 03:00 - 03:30 this is a misinterpretation. Truly deep  and rooted masculinity is not abusive.  “The more beautiful, competent, and creative  we become, the more we seem to invite the   hostility of our superiors, or even of our  peers. What we are really being attacked   by is the immaturity in human beings who are  terrified of our advances on the road toward   masculine or feminine fullness of being.” The crisis in mature masculinity is very
• 03:30 - 04:00 much upon us. With the lack of ritual process in  our society capable of initiating us into manhood,   and with a scarcity in our culture of mature men,  it goes without saying that ritual elders are in   desperately short supply. Men feel anxious,  on the verge of feeling impotent, helpless,   frustrated, unloved, unappreciated, and often  ashamed of being masculine. Something vital
• 04:00 - 04:30 is missing in the many lives of men. We do not  need, as some claim, less masculine power. We   need more. But we need more of mature masculinity,  or what Moore and Gillette call “Man psychology”,   which is nurturing and empowering,  unlike the destructive “Boy psychology”.  For students of mythology and Jungian psychology,  there is hope. The external deficiencies we   face—absent fathers, immature role models, a  lack of meaningful rituals, and the scarcity of
• 04:30 - 05:00 ritual elders—can be overcome if we look within  ourselves, and turn towards the archetypes of   the mature masculine within our unconscious. Although those in the outer world may not live   up to the positive qualities of the archetypes,  they remain nonetheless present. Archetypes are   universal and primordial images that reside in the  collective unconscious and represent fundamental   human experiences and emotions that shape our  behaviour. Endless repetition has engraved these
• 05:00 - 05:30 experiences in our psyche. They serve as templates  for understanding human behaviour and personality.  We often mistake our actual parents for the ideal  patterns and potentials within us. If our parents   were “good enough”, then we can access these  inner patterns positively. Sadly, many of us,   perhaps the majority, did not receive good enough  parenting, and we often mistake controlling,
• 05:30 - 06:00 hostile behaviour for strength, when it actually  reveals the vulnerability of a wounded boy.  In a previous video we have explored the  archetype of the puer aeternus or eternal boy,   which can either infuse adulthood with  the energy and creativity of childhood   or hinder self-realisation, trapping us in  unrealistic fantasies and experiencing life   as a prison. Now we will delve deeper  into the immature masculine archetypes.
• 06:00 - 06:30 Before exploring the archetypes of  mature masculinity (King, Warrior,   Magician, and Lover), it is essential to first  examine the immature masculine archetypes we   encounter early in life. The first one is the  Divine Child, followed by the Precocious Child   and the Oedipal Child, and the last stage of  boyhood is governed by the Hero. Of course,   human development isn’t always linear,  and these archetypes influence each other
• 06:30 - 07:00 throughout life. Each archetype of Boy  psychology gives rise to its mature counterpart:   the Divine Child to the King, the Precocious  Child to the Magician, the Oedipal Child to   the Lover, and the Hero to the Warrior. Archetypes do not disappear; instead,   the mature man transcends the masculine powers of  boyhood by building upon them rather than trying   to demolish them. It is important not to identify  oneself with an archetype, but rather acknowledge
• 07:00 - 07:30 that there are forces in our psyche that have  their own existence and are beyond our control.  To access the archetype in its fullness, we  must ask ourselves two questions. The first   one is not if the shadow sides of the archetypes  are showing up in our lives, but rather how they   are manifesting. The key to maturity is to  become humble, which consists of knowing our   limitations and getting the help we need. The  second one is how we are honouring or failing
• 07:30 - 08:00 to honour the archetype. If we’re not feeling  its presence in our personal lives or work,   we must reflect on how we might be blocking it. The Divine Child represents the most primal   immature masculine archetype. He is both  all-powerful, the centre of the universe,   and at the same time totally helpless and weak.  In fact, this is the actual experience of infants.   The motif of the miraculous birth of the Divine  Child is a common theme in mythology and religion.
• 08:00 - 08:30 The Egyptian god Horus was conceived by the  goddess Isis after the death of her husband,   Osiris, who was revived briefly through magic for  this purpose, giving the conception a mystical   quality. Similarly, Jesus was conceived by  Mary through the Holy Spirit, paralleling   the biological concept of parthenogenesis  (meaning, “virgin creation”), a natural form of   asexual reproduction where an offspring develops  directly from an egg without fertilisation.
• 08:30 - 09:00 As soon as baby Jesus is born, King Herod  immediately seeks to kill him. The infant Moses,   who was born to be the deliverer of his people,  was placed in a basket and set adrift on the Nile,   a theme also seen in the infancy of the  Mesopotamian king Sargon of Akkad. In Hindu   mythology, Krishna, prophesied to defeat  the tyrant king Kamsa. To prevent this,
• 09:00 - 09:30 Kamsa imprisoned Krishna’s parents and killed  their first six children. When Krishna was born,   celestial light filled the prison, his  father’s chains were loosened, and he was   carried to safety across a raging river. The Divine Child archetype symbolises the   miraculous yet fragile nature of new life.  Dreams of a newborn child often signal the   emergence of creative and innocent aspects  within oneself, indicating a new phase of life.
• 09:30 - 10:00 However, this new life can attract internal  and external threats, akin to the tyrant king’s   pursuit of the divine child. When we feel this new  energy manifesting within us, we need to move to   protect it, because it is going to be attacked.  For instance, a man in therapy might say, “I may   actually be getting better!” And right away, be  answered by an inner voice that says, “Oh no,   you’re not. You know you can never be well.” Some schools of psychology criticise the Divine
• 10:00 - 10:30 Child archetype as infantile and pathological,  aiming to disconnect patients from it. Others see   the inner child as a source of wholeness and  well-being. Both views are valid: the former   addresses the shadow side, while the latter  emphasises the positive and integrated side.  Let us now turn to the shadow side of  the Divine Child. Moore and Gillette   describe the shadow as bipolar in nature,  consisting both of an active and passive pole.
• 10:30 - 11:00 The active pole of the Divine Child’s  shadow is the High Chair Tyrant,   illustrated by Little Lord Fauntleroy in his high  chair, demanding attention and throwing food that   doesn't meet his expectations. Characteristics  of the High Chair Tyrant include arrogance,   negative childishness, and irresponsibility,  reflecting pathological narcissism. This figure   must learn that he is not the centre of the  universe and that the universe does not exist
• 11:00 - 11:30 to fulfil his endless needs or pretensions of  godhood. The High Chair Tyrant lives in a delusion   expecting perfection and no mistakes. When his  high ideals cannot be brought into reality,   he manifests as a malignant sociopath. The ancient  Greeks emphasised that hubris is always followed   by nemesis or retribution, which is also found in  the biblical motif, “Pride comes before a fall.”  The other side of the Divine Child’s shadow is  the Weakling Prince, which takes a passive role.
• 11:30 - 12:00 This boy demands constant coddling, manipulating  those around him with his whining and complaining   helplessness. The family revolves around his  comfort, as he convinces his parents that he   is a helpless victim of life and that others  are picking on him, so that when a controversy   arises between him and a sibling, his parents  tend to punish the sibling and excuse him.  As is the case with bipolar disorders, the ego  possessed by one pole will, from time to time,
• 12:00 - 12:30 jump over to the other pole. Thus, the boy caught  in the bipolar shadow of the Divine Child will   alternate between tyrannical outbursts and passive  depression or shift from explosive rage to feigned   weakness. This kind of oscillation between the  active and passive poles of the archetype’s shadow   is characteristic of these dysfunctional systems. Connection with the Divine Child keeps us from   feeling washed up, bored, and unable recognise the  abundance of human potential around us. We live in
• 12:30 - 13:00 an age under the curse of normalcy, characterised  by the elevation of the mediocre. It seems likely   that therapists who persistently depreciate  the “shining” in their patients are themselves   split off from their own Divine Child. They are  envying the beauty and freshness, the creativity   and vitality, of the Child in their patients. A statuette of the ancient Egyptian magician
• 13:00 - 13:30 Imhotep as a boy portrays the archetype of  the Precocious Child. Seated on a throne,   reading a scroll, his face reflects grace, poise,  and concentration, with eyes reverently focused   on the words. This archetype embodies a curious,  eager-to-learn boy, who wants to know the “why” of   everything, and is often a talented and reflective  introvert, able to see hidden connections.   He is the source of so-called child prodigies.  Though introverted, he often experiences a
• 13:30 - 14:00 powerful urge to help others with his  knowledge, and friends come to him for   advice. This archetype keeps our sense of wonder  and curiousity alive, stimulating our intellect,   and moving toward the path of the mature magician. The active shadow side of the Precocious Child   is the Know-It-All Trickster, representing  manipulation and deception. He creates illusions,
• 14:00 - 14:30 tricks others into trusting him, and then  betrays them for amusement. A man possessed   by this archetype enjoys intimidation and  intellectual showmanship, often making   enemies through arrogance and verbal abuse. Despite his destructiveness, the Trickster   can expose lies and deflate inflated egos,  reminding us of our human limitations. However,   if it is left unchecked, this energy becomes  toxic, blocking creativity and denying one’s
• 14:30 - 15:00 true potential. The Know-It-All Trickster’s  underlying motivation comes from envy,   often activated by emotional abuse or a lack of  validation in childhood. The absence of self-worth   drives him to belittle others, reflecting his  own unresolved insecurities. He has no heroes,   because to have heroes is to admire others.  He feels disconnected from his own uniqueness.  The passive shadow side of the Precocious Child  is the naïve Dummy. Like the Weakling Prince,
• 15:00 - 15:30 he lacks personality, vigour, and  creativity. He seems unresponsive and   dull. He is frequently labelled as a slow  learner. The Dummy’s ineptitude, however,   is often deceptive. His seemingly clueless  behaviour can mask a hidden sense of grandiosity,   feeling too important (as well as too vulnerable)  to fully engage with the world. In this way,
• 15:30 - 16:00 the Dummy is closed linked to the Trickster,  concealing a secret Know-It-All within.  All the immature masculine energies are overly  tied, one way or another, to the Mother. The   Oedipal Child in his fullness is able to access  positive qualities such as a deep appreciation   for connectedness with his inner depths, with  others, and with all things. His sense of the   mystic oneness of all things comes out of his  deep yearning for the infinitely nurturing,
• 16:00 - 16:30 infinitely good, and infinitely beautiful  Mother. This, of course, is not his real mother,   who cannot meet these infinite needs, but rather  the archetype of the Great Mother. A young man in   analysis realised this during an argument with  his mother when he accidentally said, “God,   All-Mother, Mighty!” It was a Freudian slip. He  had meant to say, “God Almighty, Mother!” Both
• 16:30 - 17:00 were embarrassed and laughed nervously, because  they realised the significance of this statement.  From that moment on, he began to direct his  spiritual sense toward the Great Mother,   who he realised was the Mother of his  own mortal mother. By withdrawing his   projections of this archetype from his mother  and other women, he relieved them of the burden   of god-like expectations, which improved  both his relationships and spiritual depth.
• 17:00 - 17:30 The Mama’s boy represents the active shadow side  of the Oedipal child, where a boy fantasises about   marrying his mother, especially in the absence  of a strong father figure. Freud’s concept of   the Oedipus complex is rooted in the myth  of Oedipus, who kills his father, the king,   and marries his mother. Later, this awful  truth was discovered and he was cast down.   Oedipus was unconsciously inflated and destroyed  for the inflation of his unconscious pretension
• 17:30 - 18:00 to godhood. For every child, Mother  is the goddess and Father is the god.  The Mama’s boy, seeking the immortal Goddess, can  never be satisfied with a real woman and endlessly   seeks one woman after another (the Don Juan  syndrome). He avoids responsibility and intimate   relationships. Moreover, he is what is called  autoerotic, seeking sexual gratification from   his own body without the involvement of a partner. The passive shadow side of the Oedipal Child is
• 18:00 - 18:30 the Dreamer, who retreats into passive fantasy,  causing him to feel isolated from the world and   cut off from all human relationships. Underlying  his depression is his grandiosity in seeking   to possess the archetypal Mother. He appears  withdrawn and unproductive, with dreams that are   either idealistic or melancholic. This is the boy  who seeks to escape reality, much like Peter Pan,
• 18:30 - 19:00 retreating to Neverland—a place where people  never grow up and remain forever young.  The Hero represents an advanced stage of  boy psychology—the pinnacle of masculine   energy in adolescence, explored in-depth in Joseph  Campbell’s work, The Hero with a Thousand Faces,   where he popularised the concept of the Hero’s  Journey. It is an archetype that exists in our   psyche as part of our personal development  towards independence and responsibility,
• 19:00 - 19:30 breaking away from the Devouring Mother and facing  the challenges of adulthood. By establishing his   identity, the Hero defends himself against  the overpowering feminine unconscious.  “Against enormous odds, the Hero picks  up his sword and charges into the heart   of the abyss, into the mouth of the dragon.” Society often diminishes the hero within men.   Those who strive to stand out, to rise above the  ordinary, are frequently pulled back down by their
• 19:30 - 20:00 uninspired and self-proclaimed “peers.” We need  a great rebirth of the heroic in our world. Only   the heroic consciousness, exerting all its might,  will be able to pull us out of unconscious chaos.  There is much confusion about the archetype  of the Hero. Many believe the heroic approach   to life is the highest ideal, but this is only  partly accurate. According to Moore and Gillette,   the Hero archetype remains immature. If  it dominates a man’s life into adulthood,
• 20:00 - 20:30 it prevents him from reaching full maturity.  In the medieval legends about heroes,   we are seldom told what happens once the hero has  slain the dragon and married the princess. Once   the Hero’s adventure is finished, he does not know  what to do with the princess (the anima or female   soul within man). Although he has successfully  evaded the overwhelming influence of the feminine,   he has yet to learn how to  integrate it into his life.
• 20:30 - 21:00 As the Hero’s journey culminates in a symbolic  “death”, he confronts his limitations and   acknowledges that the enemy has always been  himself, his dark, unheroic side. He has   escaped the grasp of the feminine unconscious  and realised his incapacity to integrate his   anima. This leads to true humility, marking the  transition from Boy psychology to Man psychology.
• 21:00 - 21:30 The Hero’s downfall lies in his inability to  acknowledge his limitations and mortality. The   active pole of the Hero’s shadow is the  Grandstander Bully who seeks to impress   others and dominate, viewing centre stage as  his birthright. The Hero’s inflated sense of   self-importance and belief in his invulnerability  leads him to resort to verbal and physical attacks   against those who challenge him, masking his  underlying cowardice. He overcomes his mother   by asserting his masculinity, and ultimately  risks self-destruction through his arrogance.
• 21:30 - 22:00 The boy possessed by the Coward, the  passive pole of the Hero’s bipolar shadow,   shows an extreme reluctance to stand up  for himself in physical or psychological   confrontations. The Coward will usually run away  from conflict. He will tend to allow himself to   be bullied emotionally and intellectually as  well. When he has had enough of this, however,   the hidden grandiosity of the Grandstander Bully  within him will erupt and launch a violent verbal
• 22:00 - 22:30 and/or physical assault upon his “enemy”, an  assault for which the other is totally unprepared.  We now turn to the mature masculine archetypes,  built upon the foundations of boyhood. We have to   take responsibility for what we’re not responsible  for. While we are not responsible for the events   that stunted our growth in our early years leading  to immature levels of masculinity in adulthood,
• 22:30 - 23:00 rebelling against society and leaving things  at that does us no good. Freedom is what you   do with what’s been done to you. The goal of  individuation is for us to become an individual,   fulfilling our inner essence or soul, which  represents the meaning and purpose of our life.  The King is the fundamental  archetype of masculinity,   serving as the foundation for the other mature  masculine archetypes: Warrior, Magician and Lover.   It is considered “the central archetype” around  which the psyche is organised, also known as what
• 23:00 - 23:30 Jung calls the archetype of the Self. The King has two functions that make   the transition from Boy psychology to Man  psychology possible. The first one is ordering,   and the second is fertility and blessing. The King represents the order that arises   from chaos, a theme prevalent in many mythologies  and religions. He symbolises the Sun, the king of   the gods in many cultures, a supreme symbol  of the light of masculine consciousness, that
• 23:30 - 24:00 triumphs over the darkness of unconsciousness.  Historically, kings were seen as sacred figures   because they embodied this ordering principle. The  mortal king embodied King energy; when he lived   it fully, the kingdom thrived in harmony. If he  had sexual vigour, the land would flourish; if he   remained healthy and mentally alert, crops would  grow, livestock would reproduce, merchants would
• 24:00 - 24:30 prosper, and more children would be born. This is  an old form of magic known as sympathetic magic,   where like affects like. It also mirrors the  microcosm-macrocosm of the law of correspondence:   as above, so below; as within, so without. On the contrary, when the King grew old,   became sick, weak or impotent, the  kingdom suffered. Crops failed to grow,   the people did not reproduce, and chaos ensued.  Similarly, in families where there is an immature,
• 24:30 - 25:00 a weak, or an absent father and the  King energy is not sufficiently present,   the family is very often given over to chaos.  Thus, in many alchemical manuscripts we see the   old King being ritually killed, as his ability  to live out the King archetype began to fail.  Apart from fertility there is blessing. The  good king always affirmed those who deserved it,   delighting in noticing and promoting good men to  positions of responsibility in his kingdom. He
• 25:00 - 25:30 held audience, primarily, not to be seen (although  this was important to the extent that he carried   the people’s own projected inner King energy),  but to see, admire, and delight in his people,   rewarding them and bestowing honours upon them. Being blessed has significant psychological   consequences for us. Young men today yearn  for recognition and validation from older   male figures, seeking the King’s blessing to  bring order to their chaotic lives. However,
• 25:30 - 26:00 many ancient kings like many contemporary leaders,  often fell short of embodying the King archetype.  The unfortunate reality is that the positive  energy of the King is often missing in most   men’s lives, leaving them to confront  the bipolar shadow side of the archetype.  The active shadow side of the King is the Tyrant.  As seen with King Herod’s attempt to kill the   newborn Christ, the Tyrant attacks whenever new  life emerges, viewing fresh vitality as a threat
• 26:00 - 26:30 to his fragile kingship. He embodies destructive  behaviour, often manifesting in fathers who   supress their children’s joy and talents through  criticism, neglect, or abuse. The Tyrant is common   among narcissistic individuals who seek constant  attention and admiration, reacting negatively to   criticism and exhibiting pride, arrogance, and a  lack of empathy. But under the rage is a sense of
• 26:30 - 27:00 worthlessness, and vulnerability, for behind the  Tyrant lies the other pole of the King’s shadow,   the Weakling. The man controlled by this  passive pole seeks admiration from others.   When this need is unmet, it leads to angry  outbursts toward those he sees as weak,   projecting his own inner Weakling. He lacks  inner calm and security, often becoming paranoid.
• 27:00 - 27:30 The Tyrant has no transpersonal commitment. He  considers himself as God. It is the mythological   rebellion in heaven (the usurpation syndrome).  The Weakling, on the other hand, has lost touch   with the life-giving King altogether, and  depends on others, projecting the King energy   onto some person (the abdication syndrome). The King in his fullness has a transpersonal   devotion and a spirituality based on the truth,  “Thou shalt love the Lord thy God [“the King”]
• 27:30 - 28:00 with all thy heart, and with all thy soul, and  with all thy might. And thy neighbour as thyself.”  The King energy is the calm and reassuring  force that stays composed when others   panic. It is the clear, decisive voice that  brings order in chaos, striving for peace,   stability, and growth for all, including nature. Today, people are often uncomfortable with the
• 28:00 - 28:30 Warrior form of masculine energy, associating it  with violence and aggression—for good reasons,   as many have suffered from its shadow  side. However, like all archetypes,   the Warrior persists despite our conscious  discomfort. When repressed, it goes underground   and eventually resurfaces in neurotic forms. A man accessing the Warrior archetype knows   what level of aggressiveness is appropriate by  maintaining discipline, focus, and purpose. His
• 28:30 - 29:00 actions are guided by a clear sense of duty and  ethics, ensuring his aggressiveness is in service   to a higher cause, not driven by impulsive or  destructive instincts. The Warrior destroys   only what is necessary—corruption, tyranny,  oppression, injustice—so that something new,   fresh, and more virtuous can emerge. The characteristics of the Warrior in   his fullness amount to a total way of life, what  the samurai called do (the way). The Japanese
• 29:00 - 29:30 warrior tradition claimed that there is only one  position in which to face the battle of life:   frontally. And it also proclaimed that  there was only one direction: forward.  “He knows through clarity of thinking, through  discernment. The warrior is always alert. He   is always awake. He is never sleeping through  life. He knows how to focus his mind and his   body. He is what the samurai called “mindful.”” The Warrior differs from the Hero in that he
• 29:30 - 30:00 knows his limits and realistically assesses  his capacities, while the Hero is romantically   unaware of his own vulnerability. The Warrior,  aware of life’s fragility, acts decisively,   with each deed performed as if it were his  last. Samurai were taught to live with death   as “their eternal companion”, allowing no room  for hesitation. This sense of death’s imminence
• 30:00 - 30:30 drives the Warrior to act without overthinking,  as doubt leads to hesitation. His actions, refined   through self-discipline, become second nature. The Warrior avoids dramatic displays or wasted   energy. His control is, first of all, over his  mind and his attitudes; if these are right,   the body will follow. His characteristics  include: courage, decisiveness, clarity,   taking responsibility for his actions,  self-discipline, strength, and skill.
• 30:30 - 31:00 The Hero's loyalty is to himself, while the  Warrior's loyalty is to something greater—his   master, nation, or God, even unto death. This  transpersonal commitment aligns the ego with   the Self, the centre of the personality. Unlike  most, the Warrior lives not to gratify personal   desires but to refine himself into a spiritual  force, trained to endure in service of a higher   goal. The founders of Christianity  and Buddhism were spiritual warriors,
• 31:00 - 31:30 with Jesus resisting Satan’s temptations  and the Buddha facing his under the Bo Tree.  Following the way of the Warrior requires  emotional detachment. Samurai training   taught a psychological exercise: instead of  saying, “I am afraid” or “I am despairing”,   say “There is someone who is afraid, or “There  is someone who is despairing. What can he do   about it?” This practice helps us “step back”  from situations to gain perspective and not be
• 31:30 - 32:00 paralysed by emotion, but act effectively. When the Warrior is operating on his own,   unrelated to the other archetypes, the results  can be disastrous. As he is, in his pure form,   emotionally detached. The Warrior’s loved ones  often feel alienated and rejected, competing   hopelessly with his “true love”: his work. The active pole of the Warrior’s shadow is the
• 32:00 - 32:30 Sadist, who derives pleasure from inflicting pain.  While detachment isn’t inherently bad, it can lead   to cruelty—either without passion or with passion.  Those who became the killing machines in death   camps were trained in unfeeling sadism, viewing  themselves as “the good guys.” Often, we become   what we hate. Revolutionaries may eventually  become the new tyrants. The Sadist brings   the Bully of boyhood into adulthood, fighting  against everything deemed “soft” or relational.
• 32:30 - 33:00 The passive pole of the Warrior’s shadow is the  Masochist, who exhibits self-punishing behaviours   and projects Warrior energy onto others, causing  himself to feel powerless. This archetype carries   the Coward of boyhood into adulthood. If we  are under the power of the cowardly Masochist,   we will take too much abuse for far  too long and then explode in a sadistic   outburst of verbal and physical violence. Compulsive personalities are particularly
• 33:00 - 33:30 vulnerable to the Shadow Warrior. Workaholics  often endure pain and achieve a lot, but their   relentless drive stems from deep anxiety. If  you neglect your mental and physical well-being,   you are probably under the Shadow Warrior’s  influence. Lacking self-security, you might   rely on external achievements for confidence. The  man obsessed with “succeeding" has already failed,   he falls into compulsive work patterns,  leading to inner fatigue and burnout.
• 33:30 - 34:00 If we are accessing the Warrior in the right way,  we will, at the same time that we are “detached”,   be warm, compassionate, and generative. We  will care for ourselves and others. We will   fight good fights in order to make the world a  better and more fulfilling place for everyone   and everything. Our war-making will be for the  creation of the new, the just, and the free.  The Magician is an initiate of esoteric knowledge.  Knowledge requiring special training belongs to
• 34:00 - 34:30 the Magician archetype. If you have invested  considerable time, energy, and money to gain   access to secret powers, you become like  the apprentice shaman in tribal societies,   where people turn to you for guidance on their  problems and ailments of the body and mind.  The Magician archetype sees through denial  and exercises discernment. In ancient times,   when a king was consumed by anger and sought to  punish others unjustly, the magician would calmly
• 34:30 - 35:00 awaken the king’s conscience, helping him regain  control. Essentially, the court magician served   as the king’s psychotherapist. As the archetype  of insight and thoughtfulness, the Magician is   closely related to the Wise Old Man archetype. The Magician is the “ritual elder” who guides   others through transformation by entering  a sacred space. He knows how to handle the   raw archetypal power within that space, using  hymns, prayer, invocations, and blessings to
• 35:00 - 35:30 invoke the numinous or divine power, while  shielding initiates from its intensity,   granting them access to it. The concept of  containment and sacred space is illustrated   by the Ark of the Covenant in the Bible,  representing God’s presence among the Israelites.   When the oxen pulling the cart stumbled,  a soldier tried to steady the Ark and was   immediately killed. Only the priests, as trained  magicians in divine knowledge, could touch it.
• 35:30 - 36:00 A similar phenomenon occurs in psychotherapy.  A therapist who is not adequately trained or   skilled—essentially still an “apprentice”—can  trigger powerful emotions in the patient that   neither of them can contain, resulting in  disastrous outcomes. This theme is echoed in   Goethe’s sorcerer apprentice archetype  and the Greek myth of Pandora’s box.  The active pole of the Shadow Magician is  the Manipulator. These men use their secret
• 36:00 - 36:30 knowledge for their own purposes, usually  for power over others. In psychotherapy,   sometimes the therapist will withhold information  that the patient needs in order to get better,   subtly conveying the message, “I possess the  great wisdom you require to get better. Seek   it from me, and don’t forget to leave your  payment with my secretary on the way out.”  Whenever we are detached, unrelated, and withhold  knowledge that could help others, whenever we
• 36:30 - 37:00 use our knowledge as a weapon to belittle or  control others for our own status or wealth,   we are identified with the Shadow Magician  as Manipulator, a carryover from childhood   into adulthood of the Know-It-All Trickster. The passive pole of the Magician’s Shadow is   called the Naïve or “Innocent” One.  This man desires the power and status   typically associated with a magician but  is unwilling to accept the responsibilities   that come with being a true magician. The man  embodying the "Innocent One" feels envious of
• 37:00 - 37:30 life and fears that others will uncover his lack  of vitality, and throw him off his shaky pedestal.  Moore and Gillette describe a young man  who accessed his inner Magician after being   terrorised by dreams of tornadoes, symbolising  his repressed rage from growing up with alcoholic   parents and enduring physical abuse. This turmoil  disrupted his life and led to deep depression. His   therapist encouraged him to draw the tornadoes  inside a lead-shielded container. Then, he was
• 37:30 - 38:00 to illustrate power lines and transformers  connecting the container to streetlights,   houses, and factories, symbolising  the harnessing of that energy.  As he brought his unconscious contents  into consciousness through his drawing,   his life began to transform. He found the courage  to quit his job and pursue his dream of working in   children’s theatre, and soon, job offers in that  field started coming in. The “black magic” of
• 38:00 - 38:30 his chaotic anger was transformed into the “white  magic” of electricity, illuminating his new path,   allowing him to channel his primal emotions. The Lover archetype is what keeps us alive   and passionate. There are many forms  of love. The ancient Greeks described   agape as the highest form of love, embodying a  profound sacrificial love for God and others.   They also identified philia (friendship), storge  (familial love), and eros (romantic love).
• 38:30 - 39:00 Jung viewed libido as encompassing more than  sexual desire; it includes all psychic energy   and bodily needs like hunger, thirst, sleep,  and sex, along with various emotional states.   The Lover embodies the sensation function,  focused on sensory experiences—colours,   sounds, tastes, smells and tactile sensations. The Lover engages in play, healthy embodiment,
• 39:00 - 39:30 and has a deep connection with the physical world.  He sees the “World in a Grain of Sand”, as William   Blake puts it. The Lover’s connectedness is  not through intellect but rather feeling.   This archetype is the source of what we call  spirituality or mysticism which is present in   all the world’s religions. As a mystic, the Lover  intuits the ultimate Oneness of all existence and   seeks to experience it in daily life. The Lover  feels the joy and satisfaction of the animal and
• 39:30 - 40:00 plant world, along with their pain and suffering.  He must endure the painfulness of being alive—for   himself and others. Here we have the image of  Jesus weeping for humanity as the “man of sorrows,   one acquainted with grief,” as the Bible states. The Lover is primarily present in the artist,   whose personal life is often stormy, messy,  and labyrinthine—full of ups and downs,
• 40:00 - 40:30 failed marriages, and substance abuse. Artists  live close to the fiery power of the creative   unconscious. As Jung wrote, “A person must pay  dearly for the divine gift of creative fire.”  Many men literally live for the  thrill of “falling in love”—that is,   falling into the power of the Lover. The active pole of the shadow Lover is the   Addicted Lover, who asks, “Why should I impose  limits on my sensual and sexual experiences in
• 40:30 - 41:00 a world of endless pleasures?” The Addict  lives only for the pleasure of the moment,   trapped in a cycle of pleasure and pain. This  state prevents us from “coming to ourselves”,   making it difficult to detach and gain distance  on our feelings. When we find ourselves in an   addictive relationship, it often signals that  we have fallen victim to the shadow Lover.  The Addicted Lover is eternally restless,  always seeking for something he cannot define.
• 41:00 - 41:30 This behaviour carries over from boyhood into  adulthood, stemming from the dependency on the   Mother seen in the Mama’s Boy. What the Addict  is unconsciously seeking is the ultimate and   continuous “high”. He struggles with “boundary  issues” as he does not want to be limited.   However, what he needs most is self-control,  creating boundaries with heroic effort.  When we are out of touch with the Lover in his  fullness, we are possessed by the passive pole,
• 41:30 - 42:00 the Impotent Lover. This goes beyond having  “performance issues”. One feels a general lack of   enthusiasm and aliveness, resulting in boredom and  listlessness. Getting up in the morning or falling   asleep can become difficult, and our speech may  turn monotone. Everything may begin to feel like   the passage in Ecclesiastes which declares,  “All is vanity, and a chasing after the wind”,   and “There is nothing new under the sun.” People possessed by the Impotent Lover
• 42:00 - 42:30 are often chronically depressed. A therapist may  notice something trying to express itself in the   patient’s expression or body language, yet when  asked about their feelings, the client might say,   “I don’t know. There’s just this fog.  Everything is hazy.” When we are depressed,   we just don’t have the motivation to do the  things we either want to do or have to do.  Many have repressed their inner Lover so much  that it becomes difficult to feel passionate
• 42:30 - 43:00 about anything. The issue for most is not feeling  too much passion, but rather feeling little to   none at all. We struggle to experience  joy and often find it hard to live the   lives we envisioned when we began our journeys. When we appropriately access the Lover, we feel   connected, alive, enthusiastic, compassionate,  energised, and romantic about our lives, work,   goals, and achievements. The Lover provides  a sense of meaning and keeps the other mature
• 43:00 - 43:30 masculine archetypes humane and connected  to the struggles of life. Without the Lover,   these archetypes risk becoming  detached from love and purpose.  Conversely, the Lover needs the other archetypes.  The chaotic Lover requires the King to set   boundaries, providing structure and order.  The Lover needs the Warrior to act decisively   and break free from immobilising sensuality,  and he needs the Magician to gain objectivity
• 43:30 - 44:00 and distance from overwhelming emotions. Paul the Apostle wrote, “I do not understand   what I do. For what I want to do I do not do,  but what I hate I do.” In psychological terms,   we are possessed by a complex, behind which is  the archetypal shadow. It is important to confront   these negative energy forms before they lead  us to actions, we might regret. Since we don’t
• 44:00 - 44:30 care about them, they do not care about us. There are a few techniques that can help us   to integrate our mature masculine archetypes. The  first one is what Jung calls active imagination,   where one actively engages with one’s inner  figures, which manifest themselves in either   their negative or positive side. In these inner  dialogues, we frequently see that all these forces   really want is to be noticed, taken seriously, and  honoured. And they have a right to be. Once they
• 44:30 - 45:00 are honoured, and their feelings validated, they  no longer need to act out through our lives. Thus,   a figure who started out as an inner  persecutor may become a lifelong friend.  A second technique is known as invocation.  This time we access the masculine archetypes   in their fullness as positive energy forms.  If active imagination dialogue is a conscious,   focused way of interacting with your  inner figures, invocation is a conscious,   focused way of calling up the images you want  to see. For this, it is often useful to spend
• 45:00 - 45:30 some time looking for images of the King, the  Warrior, the Magician, and the Lover. Use these   images in your invocations, and as you relax  and stick with the image, realise that you,   as an ego, are different from the figure. A third technique is acting “as if” you   are embodying the qualities of the archetype,  much like portraying a character on stage. If
• 45:30 - 46:00 you are playing a King, act as the calm leader  of his people, if you need to access the Lover,   go out and really look at a sunset, even if it  doesn’t initially interest you—act as if you   appreciate its colours and beauty. If you need the  access the Warrior. Get up with courage, and get   things done. For the Magician, act as if you have  something insightful to say. Embrace the silence,   taking a moment to reflect, and then share the  depth of your life experiences and wisdom. We
• 46:00 - 46:30 all possess more of this than we often realise. There may never have been a time when mature   masculine or feminine archetypes  truly dominated human life. Instead,   we seem to live under the curse of infantilism,  thus patriarchy becomes “puerarchy”—the rule of   boys. It is clear that the world is overpopulated  with not only immature men but also tyrannical and   abusive women who pretend to be mature. The  real enemy for both sexes lies not in each
• 46:30 - 47:00 other but in the shadow forms of their archetypes. Historically, structures and rituals helped evoke   a higher level of masculine maturity, but today’s  anti-ritual world emphasises personal wealth and   self-aggrandisement. Yet, our world urgently  needs mature masculine energies more than ever.   How effectively we transition from Boy psychology  to Man psychology will significantly impact not
• 47:00 - 47:30 only ourselves, but also others and the world.  Mature men need not to resent other men, but   admire them. A changed inner world will greatly  enhance our capacity to deal with difficult   circumstances. The much-touted concept of positive  thinking has more depth than we might realise.  Let us then nurture and welcome  great individuals—those who will,   with the benevolence of kings, the courage  of ancient warriors, the wisdom of magicians,
• 47:30 - 48:00 and the passion of lovers, serve as beacons  of light in these dark and chaotic times.