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WORKS BY BORIS SIDIS
NERVOUS ILLS, THEIR CAUSE AND CURE.
THE FOUNDATIONS OF NORMAL AND ABNORMAL PSYCHOLOGY.
SYMPTOMATOLOGY, PSYCHOGNOSIS, AND DIAGNOSIS OF PSYCHOPATHIC DISEASES.
THE CAUSATION AND TREATMENT OF PSYCHOPATHIC DISEASES.
HUMAN PROGRESS.
THE PSYCHOLOGY OF SUGGESTION.
MULTIPLE PERSONALITY.
PSYCHOPATHOLOGICAL RESEARCHES.
AN EXPERIMENTAL STUDY OF SLEEP.
PHILISTINE AND GENIUS.
THE PSYCHOLOGY OF SUGGESTION.
A STUDY OF GALVANOMETRIC DEFLECTIONS.
THE NATURE AND CAUSATION OF THE GALVANIC PHENOMENON.
NERVOUS ILLS
_THEIR CAUSE AND CURE_
BY
BORIS SIDIS, M.A., PH.D., M.D.
MEDICAL DIRECTOR, THE SIDIS PSYCHOTHERAPEUTIC
INSTITUTE, PORTSMOUTH, NEW HAMPSHIRE
Author of “The Foundations of Normal and Abnormal
Psychology,” “The Causation and Treatment of Psychopathic
Diseases,” “Symptomatology, Psychognosis
and Diagnosis of Psychopathic Diseases,” etc., etc.
[Illustration: (Publisher’s colophon)]
BOSTON
RICHARD G. BADGER
THE GORHAM PRESS
COPYRIGHT, 1922, BY RICHARD G. BADGER
All Rights Reserved
Made in the United States of America
Press of J. J. Little & Ives Company, New York, U. S. A.
“_The thing in the world I am most afraid of is fear._”
MONTAIGNE.
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.
CONTENTS
PAGE
INTRODUCTION 7
CHAPTER
I SELF-PRESERVATION AND FEAR 19
II STAGES OF FEAR 27
III THE PRIMACY OF FEAR 32
IV FEAR AND SUPERSTITION 38
V THE POWER OF FEAR 45
VI FEAR AND DISEASE 56
VII FORMS OF NEUROSIS 61
VIII FEAR AND THE HYPNOIDAL STATE 66
IX HEALTH AND MORBIDITY 73
X THE SUBCONSCIOUS 77
XI THE CONDITIONS AND LAWS OF SUGGESTION 81
XII IS THE SUBCONSCIOUS A PERSONALITY? 86
XIII THE CHARACTER OF THE HYPNOIDAL STATE 91
XIV HYPNOIDAL PSYCHOTHERAPY 101
XV EGOTISM AND FEAR 115
XVI NEUROTIC PARASITISM 131
XVII FUNDAMENTAL PRINCIPLES 137
XVIII ILLUSTRATIONS, NEUROTIC HISTORIES 149
XIX HYPNOIDAL TREATMENT 164
XX FEAR CONFESSIONS 183
XXI TRANCE APPARITIONS 211
XXII RECURRENT FEAR STATES--PSYCHOLEPSY 216
XXIII APHONIA, STAMMERING, AND CATALEPSY 234
XXIV SUGGESTED HALLUCINATIONS 250
XXV TRANCE SERVILITY 258
XXVI THE HYPNOIDAL STATE AND SUPERSTITIONS 264
XXVII NEUROSIS AND HEREDITY 271
XXVIII NEUROSIS AND EUGENICS 276
XXIX PRIMITIVE FEARS 287
XXX THE HERD AND THE SUBCONSCIOUS 303
XXXI MYSTICISM, PRAYER, CONVERSION, AND METAPHYSICS 312
XXXII FEAR SUGGESTIONS 324
XXXIII LIFE ENERGY AND THE NEUROTIC 332
XXXIV DYNAMIC ENERGY 339
XXXV FEAR VARIETIES 347
XXXVI CONTROL OF THE NEUROTIC 358
XXXVII REGAINED ENERGY AND MENTAL HEALTH 369
INDEX 377
NERVOUS ILLS
THEIR CAUSE AND CURE
NERVOUS ILLS
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_.