"Puer aeternus". In Jung lexicon: A primer of terms & concepts by [The world] makes demands on the masculinity of a man, on his ardour, above all on his courage and resolution when it comes to throwing his whole being into the scales. For this he would need a faithless Eros, one capable of forgetting his mother and undergoing the pain of relinquishing the first love of his life. [The Syzygy: Anima and Animus," CW 9ii, par. 22.]Common symptoms of puer psychology are dreams of imprisonment and similar imagery: chains, bars, cages, entrapment, bondage. Life itself, existential reality, is experienced as a prison. The bars are unconscious ties to the unfettered world of early life. (Sharp, 1991) [Read more]
"Puer Aeternus " In Encyclopedia of psychology and religion (3rd ed.) by Puer Aeternus: "In Jungian archetypal psychology, the Puer Aeternus, or eternal child, represents a regressive romanticization of childhood and can be unhealthy, preventing normal adult development, or it can be transformed into an appreciation of one's remaining childlike qualities as one ages. Woman can have 'puella eternis' issues as easily as men struggle with the puer. All people struggle with the eternal child as a reaction to aging." [Read more]
"Divine child" In Encyclopedia of psychology and religion (3rd ed.) by Divine child: "The myth of the divine child is ubiquitous in religious traditions. The child is a potential savior for a society in need. He or she represents radical change, the possibility of a new beginning. As such, he is a threat to the status quo, and the representatives of the status quo—wicked kings and demonic monsters—therefore fight the child. To represent the idea that the child is associated with divine intentions, his father is often divine. To emphasize that he is also of this world, he must be born of a human female. But the conception of the child is often miraculous—out of the ordinaryto signify his divine nature and to suggest that he belongs to the whole society rather than to any one family." [Read more]
"Puer/Divine Child" in A Guided Tour of the Collected Works of C. G. Jung by Jung, C. G. (1969). The psychology of the child archetype (R. F. C. Hull, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 9 pt. 1. Archetypes and the collective unconscious (2nd ed., pp. 151-181). Princeton University Press. (Original work published 1951) https://doi.org/10.1515/9781400850969.151
Jung, C. G. (1968). Psychological aspects of the mother archetype (R. F. C. Hull, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 9 pt. 1. Archetypes and the collective unconscious (2nd ed., pp. 75-110). Princeton University Press. (Original work published 1954) https://doi.org/10.1515/9781400850969.75
Jung, C. G. (1969). The psychological aspects of the Kore (R. F. C. Hull, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 9 pt. 1. Archetypes and the collective unconscious (2nd ed., pp. 182-203). Princeton University Press. (Original work published 1951) https://doi.org/10.1515/9781400850969.182
The problem of the puer aeternus by 
Perpetual Adolescence by 
Essays on a science of mythology: The myth of the divine child and the mysteries of Eleusis (Print copy) by 
Senex and puer (Print copy) by Kirsch, T. B. (1974). A clinical example of puer aeternus identification. The Journal of Analytical Psychology, 19(2),
"Presents the clinical aspects of a patient identified with the puer aeternus archetype and points out many similarities to other cases. Interpretations and confrontations are effective with this type of patient. If interpretations are too early, however, the patient will abandon therapy; but if the therapist proceeds slowly the patient will gradually approach reality."
Nelson, E. È. (2019). Puer-pater-senex: Toxic Masculinity and the generative father in an age of narcissism. Journal of Jungian Scholarly Studies, 14, 46–66.
"There is a suppurating father wound in the Western psyche that has manifested today in toxic masculinity and regression to patriarchy embodied in political strongmen. The wound is represented mythically by a recurrent classical theme of fathers who destroy their children rather than nurturing them—who, in fact, refuse to become fathers in any real or meaningful way. The wound also is inscribed in contemporary archetypal theory by an omission: Hillman's (2005) discussion of the puer-senex tandem names youth and elder but without the crucial role that mediates them, pater. Restoring the archetypal father to this tandem, one who values beneficence not brutishness, creates the more stable triad puer-pater-senex, a triad that is parallel to the female developmental pattern, maiden-mothercrone, drawn from goddess traditions. Supporting the emergence of the generative father, and seeing where he already exists in contemporary culture, can detoxify masculinity and help us recognize and confront toxic patriarchal leaders."
Schwartz, S. E. (2009). Puella’s shadow. International Journal of Jungian Studies, 1(2), 111–122.
"Puella is the eternal girl, an aspect of the psyche that has been virtually ignored in the Jungian literature. She appears in the Western attitudes to be ever younger and thinner, devalued and stuck in the shadow of the patriarchy. Living ‘as if ’, she is bolstered by persona adaptation, masking the emptiness within, experiencing but not facing the narcissistic wounds. The attachment problems result in a distorted and split self-image, divorced from her body, and difficulty with intimacy and commitment. The dreams and writings from the American poetess Sylvia Plath illustrate parallels with the Puella figure. "