Nervous Ills E-Book

Boris Sidis

• Herausgeber: Publisher s11838
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2018

Beschreibung

Nervous Ills: Their Cause and Cure written by Boris Sidis who was a Ukrainian-American psychologist, physician, psychiatrist, and philosopher of education. This book was published in 1922. And now republish in ebook format. We believe this work is culturally important in its original archival form. While we strive to adequately clean and digitally enhance the original work, there are occasionally instances where imperfections such as missing pages, poor pictures or errant marks may have been introduced due to either the quality of the original work. Despite these occasional imperfections, we have brought it back into print as part of our ongoing global book preservation commitment, providing customers with access to the best possible historical reprints. We appreciate your understanding of these occasional imperfections, and sincerely hope you enjoy reading this book.

Leseprobe

Nervous Ills

Their Cause and Cure

By

Boris Sidis

Table of Contents

INTRODUCTION

CHAPTER I. SELF-PRESERVATION AND FEAR

CHAPTER II. STAGES OF FEAR

CHAPTER III. THE PRIMACY OF FEAR

CHAPTER IV. FEAR AND SUPERSTITION

CHAPTER V. THE POWER OF FEAR

CHAPTER VI. FEAR AND DISEASE

CHAPTER VII. FORMS OF NEUROSIS

CHAPTER VIII. FEAR AND THE HYPNOIDAL STATE

CHAPTER IX. HEALTH AND MORBIDITY

CHAPTER X. THE SUBCONSCIOUS[5]

CHAPTER XI. THE CONDITIONS AND LAWS OF SUGGESTION

CHAPTER XII. IS THE SUBCONSCIOUS A PERSONALITY?

CHAPTER XIII. THE CHARACTER OF THE HYPNOIDAL STATE

CHAPTER XIV. HYPNOIDAL PSYCHOTHERAPY

CHAPTER XV. EGOTISM AND FEAR

CHAPTER XVI. NEUROTIC PARASITISM

CHAPTER XVII. FUNDAMENTAL PRINCIPLES

CHAPTER XVIII. ILLUSTRATIONS, NEUROTIC HISTORIES

CHAPTER XIX. HYPNOIDAL TREATMENT

CHAPTER XX. FEAR CONFESSIONS

CHAPTER XXI. FEAR TRANCE APPARITIONS

CHAPTER XXII. RECURRENT FEAR STATES,—PSYCHOLEPSY

CHAPTER XXIII. APHONIA, STAMMERING, AND CATALEPSY

CHAPTER XXIV. SUGGESTED HALLUCINATIONS

CHAPTER XXV. TRANCE SERVILITY

CHAPTER XXVI. THE HYPNOIDAL STATE AND SUPERSTITIONS

CHAPTER XXVII. NEUROSIS AND HEREDITY

CHAPTER XXVIII. NEUROSIS AND EUGENICS

CHAPTER XXIX. PRIMITIVE FEARS

CHAPTER XXX. THE HERD AND THE SUBCONSCIOUS

CHAPTER XXXI. MYSTICISM, PRAYER, CONVERSION, AND METAPHYSICS

CHAPTER XXXII. FEAR SUGGESTIONS

CHAPTER XXXIII. LIFE ENERGY AND THE NEUROTIC

CHAPTER XXXIV. DYNAMIC ENERGY

CHAPTER XXXV. FEAR VARIETIES

CHAPTER XXXVI. CONTROL OF THE NEUROTIC[17]

CHAPTER XXXVII. REGAINED ENERGY AND MENTAL HEALTH

INTRODUCTION

In this volume I give a brief, popular account of some of my work in Psychopathology, or Abnormal Psychology for the last quarter of a century. I do not refer to my work on psychopathic reflexes, moment-consciousness, moment-thresholds, multiple personality and other subjects. The reader will find all these subjects in my other works. In this volume I make an attempt to simplify matters. I lay stress on the main factors and principles of that part of Abnormal Psychology that deals with the subject of nervous ills.

It is to be regretted that some physicians, and among them many neurologists of excellent standing, hesitate to accept the work accomplished in the domain of Psychopathology, confusing the latter with what parades at present under the name of psychoanalysis. Thus a well known physician writes to me:

“I think that the majority of men in general work (medical) do not separate Psychopathology from Psychoanalysis. Freud’s theories and the whole trend of psychoanalysis have been so turned into channels of distorted and perverted sexual life that it has blinded people to the fact that there are many dominant phases in mental life which are not sexual. The ordinary, healthy minded, and vigorous practitioner sees a lot of motives in life that are not sexual, and where everything is twisted and turned to one side, to one ‘complex,’ he becomes indignant and disgusted, and condemns the whole broad subject of Psychopathology.” I think that the physician is right in his attitude.

As a matter of fact psychoanalysis, by which Freud and his adherents have baptized their sexual theories and metaphysical wish-speculations, should be regarded as savage and barbaric. Psychoanalysis is a sort of Astrology, full of superstitious symbolizations, dream vagaries, and idle interpretations, foisted on the credulous, on those obsessed by sexual inclinations, and on those suffering from sexual perversions. It is idle and credulous to search in adults for “unconscious” memories of babies a few months old. Many take up psychoanalysis as a sort of mental masturbation which in the long run is sure to play havoc with their nerve and mind.

Psychoanalysis excites the curiosity of the vulgar just as for thousands of years Astrology held the interest of semi-civilized nations to the detriment of the science of Astronomy. Psychoanalysis belongs to the class of dangerous superstitions, harmful to health, both social and individual. Psychoanalysis, like Palmistry or Oneiroscopy, that is, “interpretation of dreams,” imposes on the uncritical sense of the credulous public. Freudian psychoanalysis should be openly declared as a fraud.

Lecky points out that superstitions are not destroyed by discussion. To start a discussion in an earnest way a common ground is required. What common ground is there between science and superstition? Superstition should be left alone to die of inanition. There is no common ground between psychoanalysis and psychopathology. That is why it is just as impossible to argue with a psychoanalyst as with a Mormon or a Mohammedan. Anyone who does not accept the dogmas and superstitions of psychoanalysis is accused of “resistance of hidden complexes,” just as pious believers accuse sceptics of evil thoughts.

A famous professor of a well known eastern college asked me to continue my “good work” against psychoanalysis. But criticism of psychoanalysis is a thankless task. It is futile to discuss psychological and medical matters with psychoanalysts. For psychoanalysts care for nothing else but the fulfillment of sexual wishes. It is useless to argue with psychoanalysts, who as a rule possess no more critical sense than Mormon saints. Psychoanalysis is a sort of Mormonism. In the far West psychoanalysis is preached from the pulpits in churches. Psychoanalysis is a sex religion. One should combat it with ridicule and scorn. Psychoanalysis needs a Voltaire, a Molière, or a Swift.

The so-called present civilized humanity, and especially our populace, lives in an age of vulgarity. Success per se is the sole aim in life. Books by the thousands tell how to achieve “success,” how to fool the nerves, or how to deceive the mind. “Efficiency” and “success” fill home and school with all sorts of lucubrations and advertisements. Mental tests are supposed to help to success. Business success is the slogan. And success is only to the mediocre and the vulgar. Mediocrity writes for mediocrity, and is applauded by mobs of mediocrity. To teach the truth is a great privilege, but to deceive the ignorant and to debauch the young and inexperienced is a serious offence.

When science, literature, and art sink to the movie stage, why wonder at their triviality? When Government experts take seriously Freudian “Sublimation,” why blame the credulity of the layman? When the Bureau of Education spreads far and wide pamphlets on mental tests, why wonder at the gullibility of the populace?

The tendency towards the rule of mediocrity in the twentieth century was observed by Tolstoy:

“About twenty years ago Matthew Arnold wrote a beautiful article on the purpose of criticism. According to his opinion, it is the purpose of criticism to find what is most important and good in any book whatever, wherever, and whenever written, and to direct the reader’s attention to what is important and good in them.

“Such a criticism seems to me indispensable in our time of newspapers, periodicals, books, and advertisements. Such a criticism is requisite for the future of the cultured world.

“Printing has for some time served as the chief instrument for the diffusion of ignorance among the well-to-do (the middle classes, especially the so-called new women).

“Books, periodicals, especially the newspapers, have in our time become great financial undertakings for the success of which the largest possible number of purchasers is needed. The interests and tastes, however, of the largest possible number of purchasers are always low and vulgar. For the success of the press it is necessary that the productions should respond to the demands of the great majority of the purchasers, that is, that they should touch upon the low interests and correspond to the vulgar tastes. The press fully satisfies these demands, which it is quite able to do, since among the number of workers for the press there are many more people with the same low interests and vulgar tastes as the public than men with high interests and refined taste.

“The worst thing about it is that the reading of poor works corrupts the understanding and taste. Good works can no longer be appreciated.

“In proportion as newspapers, periodicals, and books become more and more disseminated, the value of what is printed falls lower and lower, and the class of the so-called cultured public sinks more and more into a most hopeless, self-contented, incorrigible ignorance....

“A striking example is that of the English prose writers. From the great Dickens we descend at first to George Eliot, then to Thackeray, to Trollope; and then begins the indifferent manufacture of a Rider Haggard, Kipling, Hall Caine, and so forth.

“Still more striking is this fall noticed in American literature. After the great galaxy, Emerson, Thoreau, Lowell, Whittier, and others, everything breaks off suddenly, and there appear beautiful editions with beautiful illustrations and with beautiful stories and novels which are impossible to read on account of absence of all meaning.

“The ignorance of the cultured crowd of our times has reached such a pass that great thinkers and writers of former times no longer satisfy the highly refined demands of new men (and new women).

“The last word of philosophy is the immoral, coarse, inflated, disconnected babbling of Nietzsche. Senseless, artificial conglomeration of words of decadent poems is regarded as poetry of the highest rank. The theatres give dramas, the meaning of which is not known to any one, not even to the author.”

What would Tolstoy have said had he witnessed the full blown art of our movies?

What the movies and literature accomplish in the world of art and letters, that is what psychoanalysis and mental tests achieve in normal and abnormal psychology.

The mediocrity of the modern man is akin to the vulgarity of the ancient freedman, so well described by Petronius in his type of Trimalchio. Both, the greedy freedman and the “efficient” freeman, have the same deleterious influence on the course of civilization.

Our age is not the age of Democracy, but of Mediocrity. It is in such an age that sensationalism, movies, and psychoanalysis are apt to flourish like green bay trees.

The reader will find that I often turn to Social Psychology. This is requisite. As I carry on my work on nervous ills I become more and more convinced that a knowledge of Social Psychology is essential to a clear comprehension of nervous ills.

The number of cases given in the volume will, I am sure, be of great help to the reader. For the concrete cases, carefully studied by me, bring out distinctly the mechanism, the factors, and the main principles of nervous ills.

I address this volume to the reader who wishes to learn the truth, not to those who are in search for ever new amusements, or for the “best seller” of the year. I hope that this work will prove of value to the thoughtful physician and of interest to the cultured layman.

I further hope that my reader will not be offended by my statements about superstitions. I address myself to the liberal-minded reader who does not care to follow the herd.

Boris Sidis

Maplewood Farms,Portsmouth, New Hampshire.

CHAPTER I.SELF-PRESERVATION AND FEAR

The impulse of self-preservation is at the basis of all animal life. From the simplest lump of protoplasm constituting a microbe to the highest form of life, such as man, one meets with the same primitive life tendency,—the impulse of self-preservation. Throughout all animal creation one important purpose runs, and that is the preservation of life.

When a creature is launched into the world, it is animated with one central, innate mission,—to live; and to fight for its living. For this purpose,—if purpose it really be, the creature, however small and insignificant, is provided with a rich arsenal of armour for defense and attack. When a biologist demonstrated the anatomical structure of a caterpillar, a bystander exclaimed in surprise: “Why, I always thought that a caterpillar was nothing but skin and squash!”

The simple living creatures, swarming in the waters of stagnant ponds and murky pools, the bits of living matter, inhabiting by the million the little world of a hanging drop of water, are supplied with the most complicated reactions, mechanical and more especially chemical, for the maintenance of their life existence. Simple as a cell, a minute particle of protoplasm, may appear, it is none the less a most wonderful laboratory where toxins, anti-toxins, and an infinite variety of secretions, highly poisonous and protective, are being produced, for the keeping in existence of that insignificant, microscopic bit of living matter. Self-preservation is the central aim of all life-activities.

The tendency of all organic processes is the maintenance of the life of each particular individual organism. It is this aspect that I wish to impress on the minds of my readers. Self-preservation is the nucleus of organic life. It is the mainspring of organic activities and functions. The tendency of life is not the preservation of the species, but solely the preservation of each individual organism, as long as it is in existence at all, and is able to carry on its life processes.

Every living thing, from the ultra-microscopic to the highest and most complex multicellular organism, man included, has only one fundamental tendency, the maintenance and defense of its individual existence. The claim that the individual counts for little or nothing, and that the species is everything, is not true to facts. “Nature cares not for the individual, but for the species” is a glittering generality of a metaphysical character.

It is the maintenance of its individual existence and the struggle for this individuality and its preservation, whether in defense or aggression, that form the main object of organic life in all its aspects. The aim of life activities is the individual, the species is a secondary matter. It is only when we keep this fundamental truth in mind that we begin to understand life in general, and human life in particular.

The struggle for existence of which so much is heard in modern science, theoretical or applied, means really the preservation of the individual organism, or the self-preservation of individuality. We may say that the struggle for existence in the biological and social worlds means nothing else but the Struggle for Individuality.

Wherever the organism forms a whole as to its vitality, whether it be an amoeba or a man, the struggle is for the maintenance of that whole or of that particular individual organism. All the structures and functions go to the preservation of that individuality, or of that individual organic self, constituting the impulse of self-preservation in the total activity of the particular individual organism. The great number of physico-chemical and mechanical processes, adaptations and adjustments of inner structures and functions, as well as the different reactions to the stimuli of external environment, even in the lowest of micro-organisms, are for the whole of the individuality.

When organisms take to forms of social life the fundamental aim is still the protection or self-preservation of the individual. The community is an additional defense of the individual against a hostile environment. Thus the herds of Damara cattle, or of social aggregates of other animals, offer greater protection to each individual animal. The individual wolf running in packs has more power for attack and defense. The individual man has more forces for aggression and for protection by living in a social medium which provides the individual with more sensory organs for observation of danger and with more organs for defense and attack, than in isolated states. The herd, the pack, the horde, the society are for the self-preservation of the individual.

It has been shown on good grounds that the very sense of external reality has become intensified in the individual by his capacity of living in a social aggregate. The social aggregate strengthens each individual member of the group. The individual is not for the group, but the group is for self-preservation of the individual. Should the individual lose his self-protection, or even have his impulse of self-preservation lowered, the whole aggregate faces ultimate destruction. That is why when in a social aggregate the impulse of self-preservation becomes limited, inhibited, and lowered by tyranny of social commandments, society is sure to decline, degenerate, and finally dissolve; or fall a victim to an external invader,—the fate of tribes, communities, and nations in the past and the present. The moving power of life is self-preservation of the individual.

A close study of life in general and of animal life in particular brings one to the inevitable conclusion that life in all its forms has self-preservation as its fundamental principle. Self-preservation is the main impulse, the prime mover of life. The prime mover of life is not the impulse of species preservation, or of sex, but the impulse of self-preservation of the individual organism.

Self-preservation has two aspects, the positive and the negative. In the positive form the primitive impulse is to keep the individual alive, to keep the functions and structure in normal condition, to conduce to the full development and harmonious activity of the individual. The negative form of the preservative impulse is the preservation from injury, degeneration, destruction, and death. This negative aspect of the impulse of self-preservation expresses itself in the higher animals in the form of fear.

The fear instinct is an essential constituent of the impulse of life. We may call the fear instinct the guardian of all sentient being. Wherever there is the least scent or even the least suggestion of danger, there the instinct of fear is aroused. Fear is the companion following close on the heels of the impulse of self-preservation.

Since every animal is always surrounded by enemies, and since every strange thing or strange occurrence is a menace or possible signal of danger, the fear instinct is aroused on all strange occasions. The fear instinct requires the slightest stimulus to start into function.

While most of the instincts require special conditions, and are usually periodic, the fear instinct is ever present and can be awakened on all occasions, and under any circumstances. Anything unfamiliar,—darkness, a state of exhaustion, weakness, fatigue, arouses the fear instinct, startling the animal into running, hiding, crouching, and preparation for attack or defense.

The fear instinct stays with us, and watches over us day and night. It follows us closely in our active, waking life, attends us in our resting hours, and watches over us in our sleeping periods. The fear instinct is the last to fall asleep, and the first to awake. The fear instinct follows us like our shadow, with the only difference that it constantly affects our actions, hardly ever leaves us alone, and keeps steady vigilance over our life activities. The reason for this apparently strange companionship is the fact that the fear instinct is the primitive instinct of the life impulse, the impulse for self-preservation.

The overwhelming intensity of the fundamental impulse of self-preservation is well described by the great writer Dostoevsky, whose insight into the psychology of human life and especially into abnormal mental life transcends that of any other writer: “Where is it I have read that someone condemned to death says or thinks, an hour before his death, that if he had to live on some high rock, on such a narrow ledge that he had only room to stand, and the ocean, everlasting darkness, everlasting solitude, everlasting tempest around him, if he had to remain standing on a square yard of space all his life, a thousand years, eternity, it were better to live so than to die at once! Only to live, to live, and live! Life whatever it may be!”

Just as the touch and pain nerves enmesh closely our body, warning us against hurtful stimulations, so we may say that fear, through our distant receptors of sight, hearing and smell, surrounds us, warning us against enemies, or inimical, suspicious objects, and forces. Were it not for the fear instinct, directly awakened, the animal threatened with danger would not have the time and the strong impulse to get ready for defense or for escape, by running or by hiding.

The fear instinct is of the utmost importance in animal life. Looked at from this standpoint the fear instinct is as important in animal economy as the skin which covers our body, which, by pain and hurts, warns of external injurious objects, and has an important function of warding off incessant invasion of disease-bearing organisms. In nervous ills we find the same fundamental factors:—self-preservation and the fear instinct.

CHAPTER II.STAGES OF FEAR

The fear instinct in its course of development passes through three stages:

I.

The Stimulating Stage

II.

The Arrestive, or Inhibitory Stage

III.

The Paralyzing Stage.

In its milder forms when the fear instinct is but nascent, it serves as a sort of trigger to the activities of the organism. The animal may for a moment stop whatever activities and pursuits in which it happens to be engaged, and have its interest turn in the direction of the particular new stimulus, whether it be of an auditory, visual, or olfactory character. The fear instinct is just strong enough to suspend present interests, and direct its activities to the new source of the unknown stimulus.

Lesen Sie weiter in der vollst?ndigen Ausgabe!

Lesen Sie weiter in der vollst?ndigen Ausgabe!

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Lesen Sie weiter in der vollst?ndigen Ausgabe!

Lesen Sie weiter in der vollst?ndigen Ausgabe!

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Lesen Sie weiter in der vollst?ndigen Ausgabe!

Lesen Sie weiter in der vollst?ndigen Ausgabe!

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