Part 2

Marcus Aurelius counselled, "Let another pray, 'Save Thou my child,' but do thou pray, 'Let me not fear to lose him.'"

Few of us are likely to attain this level; few, perhaps, aspire to do so. Nevertheless, the training which falls short of producing complete self-control may yet accomplish something in the way of fitting us, by taking the edge off our worry, to react more comfortably to our surroundings, thus not only rendering us more desirable companions, but contributing directly to our own health and happiness.

Under the ills produced by faulty mental tendencies I do not include cancer and the like. This inclusion seems to me as subversive of the laws of nature as the cure of such disease by mental treatment would be miraculous. At the same time, serious disorders surely result from faulty mental tendencies.

In this category we must include, for example, hypochondria, a disturbance shown by undue anxiety concerning one's own physical and mental condition. This disorder, with the allied fears resulting from the urgent desire to be always absolutely safe, absolutely well, and absolutely comfortable, is capable, in extreme cases, of so narrowing the circle of pleasure and of usefulness that the sufferer might almost as well have organic disease.

Neurasthenia (nervous prostration) has for its immediate exciting cause some overwork or stress of circumstance, but the sufferer not infrequently was already so far handicapped by regrets for the past, doubts for the present, and anxieties for the future, by attention to minute details and by unwillingness to delegate responsibilities to others, that he was exhausted by his own mental travail before commencing upon the overwork which precipitated his breakdown. In such cases the occasion of the collapse may have been his work, but the underlying cause was deeper. Many neurasthenics who think they are "all run down" are really "all wound up." They carry their stress with them.

Among the serious results of faulty mental habit must be included also the doubting folly (folie du doute). The victim of this disorder is so querulously anxious to make no mistake that he is forever returning to see if he has turned out the gas, locked the door, and the like; in extreme cases he finally doubts the actuality of his own sensations, and so far succumbs to chronic indecision as seriously to handicap his efforts. This condition has been aptly termed a "spasm of the attention."

The apprehensive and fretful may show, in varying degree, signs of either or all these conditions, according as circumstances may direct their attention.

Passing from serious disorders to minor sources of daily discomfort, there are few individuals so mentally gifted that they are impervious to the distress occasioned by variations of temperature and of weather; to the annoyance caused by criticism, neglect, and lack of appreciation on the part of their associates; to active resentment, even anger, upon moderate provocation; to loss of temper when exhausted; to embarrassment in unusual situations; to chronic indecision; to the sleeplessness resulting from mental preoccupation; and above all, to the futile regrets, the querulous doubts, and the undue anxiety included under the term worry, designated by a recent author "the disease of the age."

Something may be accomplished in the way of lessening all these ills by continuous, properly directed effort on the part of the individual. Every inroad upon one faulty habit strengthens the attack upon all, and each gain means a step toward the acquisition of a mental poise that shall give its possessor comparative immunity from the petty annoyances of daily life.

In modern psycho-therapy the suggestion, whether on the part of the physician or of the patient, plays a prominent part, and it is in this direction, aside from the advice regarding occupation and relaxation, that my propositions will trend. I shall not include, however, suggestions depending for their efficacy upon self-deceit, such as might spring, for example, from the proposition that if we think there is a fire in the stove it warms us, or that if we break a pane in the bookcase thinking it a window, we inhale with pleasure the resulting change of air. The suggestions are intended to appeal to the reason, rather than to the imagination.

The special aim will be to pay attention to the different varieties of worry, and to offer easily understood and commonplace suggestions which any one may practice daily and continuously, at last automatically, without interfering with his routine work or recreation. Indeed the tranquil mind aids, rather than hinders, efficient work, by enabling its possessor to pass from duty to duty without the hindrance of undue solicitude.

In advising the constitutional worrier the chief trouble the physician finds is an active opposition on the part of the patient. Instead of accepting another's estimate of his condition, and another's suggestions for its relief, he comes with a preconceived notion of his own difficulties, and with an insistent demand for their instant relief by drug or otherwise. He uses up his mental energy, and loses his temper, in the effort to convince his physician that he is not argumentative. In a less unreasonable, but equally difficult class, come those who recognize the likeness in the portrait painted by the consultant, but who say they have tried everything he suggests, but simply "can't."

It is my hope that some of the argumentative class may recognize, in my description, their own case instead of their neighbor's, and may of their own initiative adopt some of the suggestions; moreover, that some of the acquiescent, but despairing class will renew their efforts in a different spirit. The aim is, not to accomplish a complete and sudden cure, but to gain something every day, or if losing a little to-day, to gain a little to-morrow, and ultimately to find one's self on a somewhat higher plane, without discouragement though not completely freed from the trammels entailed by faulty mental habit.

II.

EPICURUS AS A MENTAL HEALER

'Tis to believe what men inspired of old, Faithful, and faithfully informed, unfold.

Cowper.

The suggestions offered in the following pages are not new. Many of them were voiced by Epicurus three hundred years before Christ, and even then were ancient history. Unfortunately Epicurus had his detractors. One, Timocrates, in particular, a renegade from his school, spread malicious and unfounded reports of his doings and sayings, reports too easily credited then, and starting, perhaps, the misconception which to-day prevails regarding the aims of this philosopher.

But when Marcus Aurelius, nearly five centuries later, decided to endow a philosophical professoriate he established the Epicurean as one of the four standard schools. The endorsement of such a one should surely predispose us to believe the authentic commentators of Epicurus, and to discredit the popular notion which makes his cult synonymous with the gratification of the appetites, instead of with the mental tranquility to which he regarded sensual pleasures so detrimental that he practically limited his diet, and that of his disciples, to bread and water.

It is of special encouragement to such of us as painfully realize our meagre equipment for reaching a high plane of self-control, to learn that Epicurus was by nature delicate and sensitive. At seven years of age, we are told, he could not support himself on tiptoe, and called himself the feeblest of boys. It is said that in his boyhood he had to be lifted from his chair, that he could not look on the sun or a fire, and that his skin was so tender as to prevent his wearing any dress beyond a simple tunic. These physical characteristics suggest the makings of a first class "fuss" and inveterate worrier. In this event his emancipation from such tendencies must have been due to the practice of his own philosophy.

As an antidote for the fear of death and the miraculous in the heavens Epicurus urges the study of Nature, showing his appreciation of the fact that one thought can only be driven out by another, as well as of the importance of the open air treatment of depressing fears.

That he recognized the doubting folly and its evils is shown by the following Maxim for the Wise man:

"He shall be steady in his opinion and not wavering and doubtful in everything."

To the hypochondriac he said:

"Health in the opinion of some is a precious thing; others rank it among the indifferent." Again:

"If the body be attacked by a violent pain the evil soon has an end; if, on the contrary, the pain be languishing and of long duration it is sensible beyond all doubt of some pleasure therefrom. Thus, most chronical distempers have intervals that afford us more satisfaction and ease than the distempers we labor under cause pain." And further:

"The Wise man takes care to preserve the unequivocable blessing of an undisturbed and quiet mind even amidst the groans and complaints which excess of pain extorts from him." He states, again, that one can be happy though blind.

Regarding insomnia, he recognized the futility of expecting restful sleep to follow a day of fret and worry. He says: