The Silent Crisis: Men and Mental Health

We are witnessing a quiet crisis in the United States…and not one that comes with all the bells, whistles, or media fanfare. No marches are held for it, no signs drawn up, nor flags waved. It does not necessarily draw headlines, for it is the kind of crisis that festers in boardrooms, in bedrooms, behind the wheel of a car, and beneath the ribcage. It is adult men who are suffering and mostly silently. Mostly alone.

While awareness of mental health has grown, men remain one of the most underserved and misunderstood populations in the field. This is not due to a lack of pain – rather far from it, actually. It is due to a lack of space, and more critically, a lack of nuanced understanding.

A System Not Built for Them

Men die by suicide at disproportionate rates. They are more likely to externalize distress through substance use, violence, or even total emotional withdrawal. Their mind does what it knows best: protect the heart by building a palace of thought. But they remain emotionally silent. Stunted. Of all demographics, men are the least likely to seek help. The reasons of such are complex – cultural, social, psychological – but one thing is all too clear: the mental health field, for all its progress, has done too little to speak to men in a way they can hear and respect.

The prevailing scripts tells men to ‘be vulnerable,’ yet simultaneously pathologizes their silence, aggression, or stoicism, without curiosity to ask what might lie beyond the surface.

Most clinicians are ill-equipped to reach men on a soul level. The problem is not just one of technique, it is an absence of projection withdrawal, and of mythic literacy: the understanding that every man is living a story deeper than he can name. Few men have been initiated by elder men into their psyche, their wounds, or their inner world. They have instead inherited a hollow script: manhood shaped by worry, war, and work, as Jungian psychologist, James Hollis, so poignantly described.

Thus, men are emotionally stunted not by nature, and not entirely by choice, but by inheritance.

The Wound Beneath the Armor

As a clinician specializing in working primarily with male clients, I have sat across from men whose bodies are taut with rage, whose minds race with shame, and whose eyes are starved to be seen. I have witnessed what James Hollis also described so incisively: men dominated by unconscious complexes, ungrieved betrayals, and a loss of inner authority.

Men are not suffering because they are physically weak – quite obviously the opposite in many cases. They are suffering because they were never taught how to be strong in a way that includes the soul. A strength that makes space for vulnerability, for attunement to the inner world, and for the courage it takes to feel.

Instead, men have become possessed by the survival-driven aspects of the masculine psyche: logic, control, pride, and dominance – while the balancing presence of the inner feminine has been severed. Receptivity, emotional attunement, softness, and intuition have been amputated (often in childhood) in an unconscious attempt to survive in a world that shamed their presence.

In the present age, these qualities are still mocked and pathologized. Men are told they embody “toxic masculinity,” a phrase that wholly fails to offer compassion or even a glimmer of curiosity. Masculinity, in any form should not be worded as “toxic”. It should, in many cases, be understood as wounded (often profoundly so) and those wounds are almost always shaped by early experience and the internal narratives those experiences gave rise to.

The Mythic Terrain of the Male Psyche

The work of Marie-Louise von Franz and James Hillman, moreover, offer rich insight in the realm of the biological male psyche. Hillman, in his work, The Puer Papers, explores the archetype of the puer aeternus: the eternal boy. This pattern reveals itself in men who remain suspended in fantasy, unable or unwilling to root themselves in the demands of responsibility, commitment, and time.

However, what is often missed in comprehending this archetype is thus: the puer is not a problem to be solved, cured, or disciplined. He is rather a psychic figure, a deeply human experience, longing to be witnessed. The puer aeternus is not some immature impulse, he is a mythic call for meaning, imagination, and for divine connection… he is the flame of the soul and the whisper of the Self. When pathologized, he becomes a shame-ridden burden, but when honored, he becomes a masterful guide: fierce, restless, poetic, and raw.

Too often in our field, we treat symptoms without touching the myth…the symbolic core from which symptoms arise. We medicate in order to retrain, because physical restraint is now seen as unethical. Attempt to motivate through rehearsed unconditional positive regard, though behind the mask, many clinicians are unconsciously activated, subtly (or perhaps overtly) disdainful, and lost in countertransference. And moreover, mandate behavioral change without ever asking:

  • What story are you living?
  • What inner gods are you serving?
  • What unlived grief is demanding expression through your actions?
  • And, perhaps the most vital of all: Who are you behind your masks of bullshit – who were you conditioned out of being?

The Cost of Emotional Starvation

One recurring theme I have observed in therapy with my male clients is this: a disconnection between the mind and the body. Many cannot name what they feel. Some cannot even admit that they feel anything at all. For some, emotional illiteracy was simply the absence of teaching. For others, it was far more brutal: they were actively shamed out of knowing. Anger, anxiety, guilt, and irritation became the only acceptable expressions. Beneath those, however, lies something far more primal: terror. Grief. And an aching, near-unbearable hunger to be understood.

The absence of comradery. The evaporation of deep male friendships that are not ruled by the unconscious ego. The relentless performance of manhood. All of it contributes to a quiet but excruciating sense of isolation – rarely spoken of, but constantly lived. Competition has replaced brotherhood. Pride has replaced presence. Many are breaking under the weight of it all, and they are doing so in silence.

Not Redefinition – Reclamation

This is not a call to redefine masculinity according to some sanitized script. It is a call to reclaim its fullness, its complexity, its inherent contradiction and to invite men into deeper contact with the soul of their being. The goal is not to “soften” men or domesticate them into passivity. It is to honor them. To be a witness to them. And through that witnessing, help them encounter the totality of who they are, including the myth, the rage, the erotic, and the divine.

True strength is not domination; it is integration. Maturity is not emotional sterility; it is responsibility. And healing does not happen in isolation, but rather in initiation: in fellowship, in the presence of another who sees you not as a pathology to be corrected, but as a human soul navigating a forgotten myth.

Men were given a broken compass for navigating their inner world. That brokenness is not their fault, but it is their inheritance. And healing begins the moment we dare to tell them that.

Final Reflections

This blog post is far from the end of the story, it is the beginning of a re-storying.

We must meet men where they are: not with judgment, but with depth. Not with platitudes, but with presence. Not with quick fixes, but with the long, winding descent into the depths of hell…or in other words, their personal unconscious; that is where the real work happens. It will take time, patience, and perseverance. But, it is the most vital work we can do.

Let us, as clinicians, give men a place to go with their pain. Let us give them stories that honor their longing and their rage, their erotic charge, and their sacred wounds. Give them unpolluted eyes and attuned ears, where their authentic selves and unlived desires may finally come to be seen, heard, and held.

Let us become witnesses and guides, instead of saviors. Moreover, let us not be golems of our education: mechanical, reactive, hollow. I ask that we learn to walk beside men as they step into the wilderness of their own becoming and comprehend that as within, so without.

EMDR: Modern Rituals in Trauma Healing

This post will be a little different from my usual writing. It leans more academic in tone because I want to reflect on one of the most widely respected tools in trauma therapy: EMDR.

For those unfamiliar, EMDR stands for Eye Movement Desensitization and Reprocessing. It has gained endorsements from the American Psychological Association (APA), the Department of Veterans Affairs, and even the World Health Organization. Its place in the clinical world is well established, and its benefits are experienced by many.

What follows is not a dismissal of EMDR’s value but a reframing of how it may actually work. While EMDR is best known for its use of bilateral stimulation (BLS), I propose that the deeper source of its healing power is something more timeless: the direct confrontation with trauma.

To be clear, I fully acknowledge the growing body of research supporting EMDR’s efficacy (Lee & Cuijpers, 2013; Shapiro, 2018). My aim is not to strip away its credibility but to look at it through a symbolic lens. As a clinician-in-training steeped in trauma-informed care and depth psychology, I wonder whether the field has misattributed its effectiveness. Are we focusing so much on the method that we overlook the ritual act at its core?

The Hypothesis: Exposure, Not Eye Movements, Is the Active Ingredient

Let us first dive into the research: EMDR leads to significant symptom reduction in trauma survivors. However, when the role of bilateral stimulation is isolated, the findings become a bit murky. Davidson and Parker (2001) conducted a meta-analysis and found that eye movements did not significantly enhance outcomes beyond exposure alone. van den Hout et al., (2011) observed that while BLS may slightly reduce vividness and emotionality, it appears non-essential to successful treatment.

This brings us to a question that many researchers have asked, but few clinicians or educators seem willing to face directly. Is it wholly the eye movements or the repeated, structured confrontation with trauma that promotes healing?

Here is what has not been explored deeply: the symbolic and psychological function of BLS. What if BLS serves more as an emotional buffer, something that helps to regulate discomfort rather than reveal truth? What if the real healing lies not in tracking a therapist’s fingers, but in walking through the fire of memory without turning back out of fear?

Talk Therapy’s Avoidance Problem

In many graduate counseling programs, students are taught to be trauma-informed by emphasizing non-intrusiveness. Do not push. Do not retraumatize. Do not make the client uncomfortable. While well-intentioned, this approach can backfire. In our effort to “do no harm,” we may do nothing meaningful and cause harm in and of itself. We sit quietly, hoping the client will go deep on their own, while silently colluding in their avoidance.

This avoidance can, moreover, mirror the client’s trauma and merely perpetuate a trauma loop. A sense of being abandoned, unseen, or emotionally unheld in their darkest moments. The therapist’s inability to bear witness to pain perpetuates the very repression that trauma thrives in. If we cannot make space for and hold the heat of a client’s story, how can they ever trust themselves to come to face it with courage?

EMDR as Modern Ritual

Looking through a Jungian lens, EMDR is less about BLS and more about a ritualized descent into the unconscious. It mirrors ancient rites of passage found across cultures. These are journeys into darkness, chaos, or death to retrieve something vital: a lost part of the Self. In this way, EMDR becomes a modern ritual that guides clients into the symbolic underworld to reclaim what was fragmented.

Now this is where the controversy deepens… What if BLS is not a catalyst, but a distraction? A rhythmic soothing agent, not unlike a lullaby or a pacifier, that makes the journey more bearable but less potent. Yes, the bilateral tones and eye movements can regulate the nervous system. But perhaps they also cushion the intensity of the experience. And maybe, just maybe, that is where a fundamental problem lies.

Hypnotherapy: Another Descent-Based Modality

Take hypnotherapy. Dismissed by many for its pseudoscientific reputation, hypnosis also facilitates an altered state of consciousness. It invites a trance, a softening of ego boundaries. Like EMDR, it opens the door to unconscious material. When paired with cognitive-behavioral therapy, hypnosis has been shown to enhance trauma treatment outcomes (Kirsch et al., 1995; Valentine et al., 2019).

From a depth perspective, hypnotherapy is not about control or suggestion. It is about a symbolic descent into the abyss. It is Dante, led by the image of his Beatrice, the guiding archetype of the inner feminine, through the underworld toward integration. It is Persephone, reclaiming her agency. These are not techniques. They are myths made real. What unites EMDR, PE, and hypnotherapy is quite obviously, not their form, but their demand for emotional honesty.

What Actually Heals

When clients wholly come to face their trauma, not just remember it, but feel it fully, symbolically, and viscerally, that is when the inner alchemical transformation begins. These methods succeed not because they are gentle, but because they ask something of the client that many modalities do not: to return to the wound with open eyes.

The client becomes the mythic hero. The one who chooses descent. And the therapist, if they are willing, becomes the witness, the anchor, and the soul guide.

What Needs to Change

If talk therapy wants to remain relevant in trauma work, it must stop pathologizing emotional intensity. Too often, strong emotions are seen as something to avoid or regulate rather than engage with. But it is precisely within these intense emotional states of grief, rage, and fear, that the deepest healing potential lives. Avoiding them keeps both therapist and client circling the wound rather than entering it.

Therapists must be trained not only to avoid harm, but to tolerate discomfort: their own and their clients’. The ability to stay present during emotional upheaval is not optional in trauma work. It is essential. A therapist cannot guide someone through the storm if they are only willing to stand on the shore.

What heals is not comfort, but honest confrontation. True safety is not the absence of emotional risk. It is the presence of someone who can stay steady when everything else feels like it’s falling apart. That is what clients need. That is what trauma work requires.

Revisiting “Do No Harm”

It is important to pause and address what may already be rising in the minds of many readers. The ACA Code of Ethics states that clinicians must avoid harm. Non-maleficence—do no harm—is one of the foundational principles of our profession. It is often cited to justify cautious, client-led, non-intrusive approaches, especially when working with trauma.

But we must ask the harder question: what does “harm” actually mean when it comes to trauma?

Are we being wholly benevolent when we avoid stirring the inner wounds of our clients? Or are we, under the guise of caution, participating in something more insidious? When a therapist avoids a client’s trauma, when they softly reassure, “You don’t have to go there,” while that trauma silently erodes the client from within, is that not a form of harm? Is that not abandonment by another name?

In our effort to be kind, we may become complicit. Complicit in avoidance. Complicit in shame. Complicit in preserving the very suffering we claim to treat.

Let us also be honest about something else: there are far more bad therapists in the world than there are good ones. This not cynicism, it is reality. And the tragedy continues in that nearly everyone believes they are one of the good ones. But sincere trauma work does not come from being “good”. It comes from being whole.

Only those who are themselves on the path to wholeness (not perfection and not performance) can embody what trauma-informed care actually requires. This is not just a clinical posture. It is a way of being. One must be able to sit in the fire with another human being without retreating. That is what heals. Not credentials, not compliance, and certainly not the illusion of safety.

Thus, if we, as clinicians, shy away from that confrontation, we teach our clients to do the same…and nothing changes. The trauma goes on repeating. But when we consciously aim to walk with them, into the depths, through the fire, with eyes unaverted, something ancient stirs. Not just recovery, but resurrection.

References… for your viewing pleasure.

Davidson, P. R., & Parker, K. C. H. (2001). Eye movement desensitization and reprocessing (EMDR): A meta-analysis. Journal of Consulting and Clinical Psychology, 69(2), 305–316. https://doi.org/10.1037//0022-006x.69.2.305

Kirsch, I., Montgomery, G., & Sapirstein, G. (1995). Hypnosis as an adjunct to cognitive-behavioral psychotherapy: A meta-analysis. Journal of Consulting and Clinical Psychology, 63(2), 214–220. https://doi.org/10.1037//0022-006x.63.2.214

Lee, C. W., & Cuijpers, P. (2013). A meta-analysis of the contribution of eye movements in EMDR therapy: Psychological Bulletin, 139(2), 241–268. https://doi.org/10.1016/j.jbtep.2012.11.001

Shapiro, F. (2018). Eye Movement Desensitization and Reprocessing (EMDR) Therapy: Basic Principles, Protocols, and Procedures (3rd ed.). Guilford Press.

Valentine, K. E., Milling, L. S., Clark, L. J., & Moriarty, C. L. (2019). The efficacy of hypnosis as a treatment for anxiety: A meta-analysis. International Journal of Clinical and Experimental Hypnosis, 67(3), 336–363. https://doi.org/10.1080/00207144.2019.1613863

van den Hout, M. A., Engelhard, I. M., Beetsma, D., Slofstra, C., Hornsveld, H., & Houtveen, J. (2011). EMDR and mindfulness: Eye movements and attentional breathing tax working memory and reduce vividness and emotionality of aversive ideation. Journal of Behavior Therapy and Experimental Psychiatry, 42(4), 423–431. https://doi.org/10.1016/j.jbtep.2011.03.004