Dread Scott Quotes

You know I'm old in some ways-in others-well, I'm just a little girl. I like sunshine and pretty things and cheerfulness-and I dread responsibility.

To some people, I may seem calm. But if you could peer beneath the surface, you would see that I'm like a duck--paddling, paddling, paddling.

He was resentful against all those in authority over him, and this, combined with a lazy indifference toward his work, exasperated every master in school. He grew discouraged and imagined himself a pariah; took to sulking in corners and reading after lights. With a dread of being alone he attached a few friends, but since they were not among the elite of the school, he used them simply as mirrors of himself, audiences before which he might do that posing absolutely essential to him. He was unbearably lonely, desperately unhappy.

She had somehow given over the thinking to him, and in his absences her every action seemed automatically governed by what he would like, so that now she felt inadequate to match her intentions against his. Yet think she must; she knew at last the number on the dreadful door of fantasy, the threshold to the escape that was no escape; she knew that for her greatest sin now and in the future was to delude herself. It had been a long lesson but she had learned it. Either you think—or else others have to think for you and take power from you, pervert and discipline your natural tastes, civilize and sterilize you.

It is a fact—I say this from experience—that being severely anxious is depressing. Anxiety can impede your relationships, impair your performance, constrict your life, and limit your possibilities.

social phobics are better at picking up on subtle social cues than other people are—but they tend to overinterpret anything that could be construed as a negative reaction.

When the pain of leaving behind what we know outweighs the pain of embracing it, or when the power we face is overwhelming and neither flight nor fight will save us, there may be salvation in sitting still. And if salvation is impossible, then at least before perishing we may gain a clearer vision of where we are. By sitting still I do not mean the paralysis of dread, like that of a rabbit frozen beneath the dive of a hawk. I mean something like reverence, a respectful waiting, a deep attentiveness to forces much greater than our own.

The truth is that anxiety is at once a function of biology and philosophy, body and mind, instinct and reason, personality and culture.

While I generally find that great myths are great precisely because they represent and embody great universal truths (and will explore several such myths later in this book), the myth of romantic love is a dreadful lie. Perhaps it is a necessary lie in that it ensures the survival of the species by its encouragement and seeming validation of the falling-in-love experience that traps us into marriage. But as a psychiatrist I weep in my heart almost daily for the ghastly confusion and suffering that this myth fosters. Millions of people waste vast amounts of energy desperately and futilely attempting to make the reality of their lives conform to the unreality of the myth.

We are all adventurers here, I suppose, and wild doings in wild countries appeal to us as nothing else could do. It is good to know that there remain wild corners of this dreadfully civilised world.

I think it's fair to say most video games let players experience only eight emotions: anger, panic, dread, surprise, wonder, satisfaction, joy and disappointment. And some games only disappoint.

Helplessness. If women were hope´s oldest companions, it was due to helplessness. Certainly women often exerciced dreadful power over a single hearth, but the world between hearths belonged to men.

for the existentialists, what generated anxiety was not the godlessness of the world, per se, but rather the freedom to choose between God and godlessness. Though freedom is something we actively seek, the freedom to choose generates anxiety. “When I behold my possibilities,” Kierkegaard wrote, “I experience that dread which is the dizziness of freedom, and my choice is made in fear and trembling.” Many people try to flee anxiety by fleeing choice. This helps explain the perverse-seeming appeal of authoritarian societies—the certainties of a rigid, choiceless society can be very reassuring—and why times of upheaval so often produce extremist leaders and movements: Hitler in Weimar Germany, Father Coughlin in Depression-era America, or Jean-Marie Le Pen in France and Vladimir Putin in Russia today. But running from anxiety, Kierkegaard believed, was a mistake because anxiety was a “school” that taught people to come to terms with the human condition.

A panic attack is interesting the way a broken leg or a kidney stone is interesting—a pain that you want to end.

(Researchers at the University of Iowa have for years been studying a woman, known in the literature as S.M., whose amygdala was destroyed by a rare disease—and who cannot, as a consequence, experience fear.)

Some social phobics find even positive attention to be aversive. Think of the young child who bursts into tears when guests sing “Happy Birthday” to her at a party—or of Elfriede Jelinek afraid to pick up her Nobel Prize. Social attention—even positive, supportive attention—activates the neurocircuitry of fear. This makes sense from an evolutionary perspective. Calling positive attention to yourself can incite jealousy or generate new rivalries.

His day, usually a jelly-like creature, a shapeless, spineless thing, had attained Mesozoic structure. It was marching along surely, even jauntily, toward a climax, as a play should, as a day should. He dreaded the moment when the backbone of the day should be broken, when he should have met the girl at last, talked to her, and then bowed her laughter out the door, returning only to the melancholy dregs in the teacups and the gathering staleness of the uneaten sandwiches.

More than a few people, some of whom think they know me quite well, have remarked that they are struck that I, who can seem so even-keeled and imperturbable, would choose to write a book about anxiety. I smile gently while churning inside and thinking about what I’ve learned is a signature characteristic of the phobic personality: “the need and ability”—as described in the self-help book Your Phobia—“to present a relatively placid, untroubled appearance to others, while suffering extreme distress on the inside.”c

While I generally find that great myths are great precisely because they represent and embody great universal truths (and will explore several such myths later in this book), the myth of romantic love is a dreadful lie. Perhaps it is a necessary lie in that it ensures the survival of the species by its encouragement and seeming validation of the falling-in-love experience that traps us into marriage. But as a psychiatrist I weep in my heart almost daily for the ghastly confusion and suffering that this myth fosters.

Individuals who rate high on the so-called Anxiety Sensitivity Index, or ASI, have a high degree of what's known as interoceptive awareness, meaning they are highly attuned to the inner workings on their bodies, to the beepings and bleatings, the blips and burps, of their physiologies; they are more conscious of their heart rate, blood pressure, digestive burblings, and so forth than other people are.

But none of these treatments have fundamentally reduced the underlying anxiety that seems woven into my soul and hardwired into my body and that at times makes my life a misery. As the years pass, the hope of being cured of my anxiety has faded into a resigned desire to come to terms with it, to find some redemptive quality or mitigating benefit to my being, too often, a quivering, quaking, neurotic wreck.

Oh, say can you see by the dawn’s early light What so proudly we hailed at the twilight’s last gleaming? Whose broad stripes and bright stars thru the perilous fight, O’er the ramparts we watched were so gallantly streaming? And the rocket’s red glare, the bombs bursting in air, Gave proof through the night that our flag was still there. Oh, say does that star-spangled banner yet wave O’er the land of the free and the home of the brave? On the shore, dimly seen through the mists of the deep, Where the foe’s haughty host in dread silence reposes, What is that which the breeze, o’er the towering steep, As it fitfully blows, half conceals, half discloses? Now it catches the gleam of the morning’s first beam, In full glory reflected now shines in the stream: ‘Tis the star-spangled banner! Oh long may it wave O’er the land of the free and the home of the brave! And where is that band who so vauntingly swore That the havoc of war and the battle’s confusion, A home and a country should leave us no more! Their blood has washed out their foul footsteps’ pollution. No refuge could save the hireling and slave From the terror of flight, or the gloom of the grave: And the star-spangled banner in triumph doth wave O’er the land of the free and the home of the brave! Oh! thus be it ever, when freemen shall stand Between their loved home and the war’s desolation! Blest with victory and peace, may the heav’n rescued land Praise the Power that hath made and preserved us a nation. Then conquer we must, when our cause it is just, And this be our motto: “In God is our trust.” And the star-spangled banner in triumph shall wave O’er the land of the free and the home of the brave!

We all know perfectly well that the man who lives out his life as a consumer,” he writes in “The Coming Crisis in Psychiatry,” “a sexual partner, an ‘other-directed’ executive; who avoids boredom and anxiety by consuming tons of newsprint, miles of film, years of TV time; that such a man has somehow betrayed his destiny as a human being.

complaints without hope, remorse without repentance, a dreadful sense of present agony, and a presentiment that it cannot cease or be diminished!

Then Gerry heard through his helmet radio the two most dreaded words any crew never wanted to hear during a space mission; "Oh sh*t

The average high school kid today has the same level of anxiety as the average psychiatric patient in the 1950s.”)

A grotesque picture formed itself with dreadful clarity before the eyes of the tortured man

Haven't you heard, the Dread Scott decision has been overturned?" "Not out here, baby," Warren replied, without a second's hesitation. "For that matter, not in Washington, either, or in Detroit, or at the Vatican, or at the Harvard Law School. People are objects and we use them. Out here, I like to think, the trappings surrounding the transaction are a little more attractive. But we're all the users.

The prospect of sharing the rest of their lives held no dread for them. . . every word and movement between them carried their history and their future like background movement, shaping each moment even when they weren't aware of it.

Then the time he had left was going to be spent making his wife laugh. Because try though he might, he couldn’t shake the quiet dread that settled in the pit of his stomach that tonight was the last night of normalcy he had on this earth.

The truth is that anxiety is at once a function of biology and philosophy, body and mind, instinct and reason, personality and culture. Even as anxiety is experienced at a spiritual and psychological level, it is scientifically measurable at the molecular level and the physiological level. It is produced by nature and it is produced by nurture. It’s a psychological phenomenon and a sociological phenomenon. In computer terms, it’s both a hardware problem (I’m wired badly) and a software problem (I run faulty logic programs that make me think anxious thoughts). The origins of a temperament are many faceted; emotional dispositions that may seem to have a simple, single source—a bad gene, say, or a childhood trauma—may not.

For the social phobic, any kind of performance—musical, sporting, public speaking—can be terrifying because failure will reveal the weakness and inadequacy within. This in turn means constantly projecting an image that feels false—an image of confidence, competence, even perfection.

You know I'm old in some ways--in others--well, I'm just a little girl. I like sunshine and pretty things and cheerfulness-- and I dread responsibility. I don't want to think about pots and kitchens and brooms. I want to worry whether my legs will get slick and brown when I swim in the summer.

They knew that presently dinner would be over and a little later the evening, too, would be over and casually put away. It was sharply different from the West, where an evening was hurried from phase to phase toward its close, in a continually disappointed anticipation or else in sheer nervous dread of the moment itself.

is for his nurse, or his mother. During that dreadful night these two children had no comfort to seek anywhere in the whole wide universe but in each other. She, in a sense of his protection, he, in a sense of being her protector. The manliness in him greater and more beautiful than physical strength, developed in those dark hours just as a plant under extraordinary circumstances is hurried into bloom.

We Dûnyain, Cnaiür, are guides and trackers, students of the Logos, the Shortest Way. Of all the world, we alone have awakened from the dread slumber of custom. We alone.” He drew Cnaiür’s young hand to his lap. Thumbs probed the spaces between his calluses. How could bliss ache so? “Tell me, Chieftain-son, what do you desire before all things? What circumstance? Tell me, one who is awake, and I’ll show you the trail you must follow.” Cnai

There is one thing that ought to be taught in all the colleges, Which is that people ought to be taught not to go around always making apologies. I don't mean the kind of apologies people make when they run over you or borrow five dollars or step on your feet, Because I think that is sort of sweet; No, I object to one kind of apology alone, Which is when people spend their time and yours apologizing for everything they own. You go to their house for a meal, And they apologize because the anchovies aren't caviar or the partridge is veal; They apologize privately for the crudeness of the other guests, And they apologize publicly for their wife's housekeeping or their husband's jests; If they give you a book by Dickens they apologize because it isn't by Scott, And if they take you to the theater, they apologize for the acting and the dialogue and the plot; They contain more milk of human kindness than the most capacious diary can, But if you are from out of town they apologize for everything local and if you are a foreigner they apologize for everything American. I dread these apologizers even as I am depicting them, I shudder as I think of the hours that must be spend in contradicting them, Because you are very rude if you let them emerge from an argument victorious, And when they say something of theirs is awful, it is your duty to convince them politely that it is magnificent and glorious, And what particularly bores me with them, Is that half the time you have to politely contradict them when you rudely agree with them, So I think there is one rule every host and hostess ought to keep with the comb and nail file and bicarbonate and aromatic spirits on a handy shelf, Which is don't spoil the denouement by telling the guests everything is terrible, but let them have the thrill of finding it out for themselves.

The span of his seventy-five years had acted as a magic bellows—the first quarter-century had blown him full with life, and the last had sucked it all back. It had sucked in the cheeks and the chest and the girth of arm and leg. It had tyrannously demanded his teeth, one by one, suspended his small eyes in dark-bluish sacks, tweeked out his hairs, changed him from gray to white in some places, from pink to yellow in others—callously transposing his colors like a child trying over a paintbox. Then through his body and his soul it had attacked his brain. It had sent him night-sweats and tears and unfounded dreads. It had split his intense normality into credulity and suspicion. Out of the coarse material of his enthusiasm it had cut dozens of meek but petulant obsessions; his energy was shrunk to the bad temper of a spoiled child, and for his will to power was substituted a fatuous puerile desire for a land of harps and canticles on earth.

Pastor Bates was a careful reader of theology, literature and history. He delighted especially in Gibbon's woeful treatment of Christians in The Decline and Fall of the Roman Empire, perusing the fifteenth and sixteenth chapters routinely and with glee. He enjoyed brilliant heretics as only the confidently faithful can, seeing in Gibbon the inspired rantings of a cheerleader working himself into a frenzy for a losing team, getting especially rabid come the dreaded fourth quarter, when Jesus begins running up the score.

And no Grand Inquisitor has in readiness such terrible tortures as has anxiety, and no spy knows how to attack more artfully the man he suspects, choosing the instant when he is weakest, nor knows how to lay traps where he will be caught and ensnared, as anxiety knows how, and no sharpwitted judge knows how to interrogate, to examine the accused as anxiety does, which never lets him escape, neither by diversion nor by noise, neither at work nor at play, neither by day nor by night. —SØREN KIERKEGAARD, The Concept of Anxiety (1844)

It is only because of problems that we grow mentally and spiritually. When we desire to encourage the growth of the human spirit, we challenge and encourage the human capacity to solve problems, just as in school we deliberately set problems for our children to solve. It is through the pain of confronting and resolving problems that we learn. As Benjamin Franklin said, “Those things that hurt, instruct.” It is for this reason that wise people learn not to dread but actually to welcome problems and actually to welcome the pain of problems.

She had somehow given over the thinking to him, and in his absences her every action seemed automatically governed by what he would like, so that now she felt inadequate to match her intentions against his. Yet think she must; she knew at last the number on the dreadful door of fantasy, the threshold to the escape that was no escape; she knew that for her the greatest sin now and in the future was to delude herself. It had been a long lesson but she had learned it. Either you think—or else others have to think for you and take power from you, pervert and discipline your natural tastes, civilize and sterilize you.

I am aware I may be here reminded of the necessity of rendering instruction agreeable to youth, and of Tasso's infusion of honey into the medicine prepared for a child; but an age in which children are taught the driest doctrines by the insinuating method of instructive games, has little reason to dread the consequences of study being rendered too serious or severe. The history of England is now reduced to a game at cards, the problems of mathematics to puzzles and riddles, and the doctrines of arithmetic may, we are assured, be sufficiently acquired by spending a few hours a-week at a new and complicated edition of the Royal Game of the Goose. There wants but one step further, and the Creed and Ten Commandments may be taught in the same manner, without the necessity of the grave face, deliberate tone of recital, and devout attention hitherto exacted from the well-governed childhood of this realm. It may in the mean time be subject to serious consideration, whether those who are accustomed only to acquire instruction through the medium of amusement, may not be brought to reject that which approaches under the aspect of study; whether those who learn history by the cards, may not be led to prefer the means to the end; and whether, were we to teach religion in the way of sport, our pupils might not thereby be gradually induced to make sport of their religion.

The Erl-King O, who rides by night thro’ the woodland so wild? It is the fond father embracing his child; And close the boy nestles within his loved arm, To hold himself fast, and to keep himself warm. “O father, see yonder! see yonder!” he says; “My boy, upon what doest thou fearfully gaze?” — “O, ’tis the Erl-King with his crown and his shroud.” “No, my son, it is but a dark wreath of the cloud.” (Tke Erl-King speaks.) “O come and go with me, thou loveliest child; By many a gay sport shall thy time be beguiled; My mother keeps for thee full many a fair toy, And many a fine flower shall she pluck for my boy.” “O, father, my father, and did you not hear The Erl-King whisper so low in my ear?” — “Be still, my heart’s darling — my child, be at ease; It was but the wild blast as it sung thro’ the trees.” Erl-King. “O wilt thou go with me, thou loveliest boy? My daughter shall tend thee with care and with joy; She shall bear thee so lightly thro’ wet and thro’ wild, And press thee, and kiss thee, and sing to my child.” “O father, my father, and saw you not plain, The Erl-King’s pale daughter glide past thro’ the rain?” — “O yes, my loved treasure, I knew it full soon; It was the grey willow that danced to the moon.” Erl-King. “O come and go with me, no longer delay, Or else, silly child, I will drag thee away.” — “O father! O father! now, now keep your hold, The Erl-King has seized me — his grasp is so cold!” Sore trembled the father; he spurr’d thro’ the wild, Clasping close to his bosom his shuddering child; He reaches his dwelling in doubt and in dread, But, clasp’d to his bosom, the infant was dead! - From the German of Goethe, translation, 1797.

Prithee, sir,” Ian said, controlling his impatience, “tell us what Dougal said.” “He said he’d tell the world that he’s had his way with our Lina, even shared her with his men. Och, but I wanted to hang him from the tree outside me gate right then! In short, if Dougal canna have her, he’ll murder her reputation. So, in my fury, I’ve condemned my daughter to the sad future of an unmarried, unwanted woman. A future in which others will revile her, if Dougal has his say. Och, I’m a villain m’self to do such a vile thing. Mayhap I should think more on it, unless . . .” He looked at Rob, who stared silently, blankly back at him. After a glance at Ian, Andrew chose a point midway between the two men and said with a slight, self-deprecating shrug, “I dinna suppose ye’d . . . either o’ ye . . . be willing to marry the poor lassie and save her from such a dreadful fate.” Ian saw the pit yawning before him, but he barely heeded it. Having saved Lina from one wretched fate, he did not want to watch her fall victim to another. Impulsively, he said, “I . . . I’d be willing to give the idea some thought, sir.” “Good lad,” Andrew said cheerfully. “I’ll let ye have her.

I will bestow them in good works and masses for the benefit of thy soul,” said Quentin. “Name not that word again,” said Hayraddin, his countenance assuming a dreadful expression; “there is—there can be, there shall be—no such thing!—it is a dream of priestcraft.” “Unhappy, most unhappy being! Think better! let me speed for a priest—these men will delay yet a little longer. I will bribe them to it,” said Quentin. “What canst thou expect, dying in such opinions, and impenitent?” “To be resolved into the elements,” said the hardened atheist, pressing his fettered arms against his bosom; “my hope, trust, and expectation is that the mysterious frame of humanity shall melt into the general mass of nature, to be recompounded in the other forms with which she daily supplies those which daily disappear, and return under different forms—the watery particles to streams and showers, the earthy parts to enrich their mother earth, the airy portions to wanton in the breeze, and those of fire to supply the blaze of Aldebaran and his brethren.—In this faith have I lived, and I will die in it!—Hence! begone!—disturb me no farther!—I have spoken the last word that mortal ears shall listen to.

He approached his head to the dismal cavity, and heard, as at a great depth, the sound of a sullen and, as it seemed, subterranean stream. The sunless waves appeared murmuring for their victim. Death is dreadful at all ages; but in the first springtide of youth, with all the feelings of enjoyment afloat, and eager for gratification, to be snatched forcibly from the banquet to which the individual has but just sat down, is peculiarly appalling, even when the change comes in the ordinary course of nature. But to sit, like young Philipson, on the brink of the subterranean abyss, and ruminate in horrid doubt concerning the mode in which death was to be inflicted, was a situation which might break the spirit of the boldest; and the unfortunate captive was wholly unable to suppress the natural tears that flowed from his eyes in torrents, and which his bound arms did not permit him to wipe away. We have already noticed that, although a gallant young man in aught of danger which was to be faced and overcome by active exertion, the youth was strongly imaginative, and sensitive to a powerful extent to all those exaggerations which, in a situation of helpless uncertainty, fancy lends to distract the soul of him who must passively expect an approaching evil.

biomedical view, for its part, increasingly recognizes the power of things like meditation and traditional talk therapy to render concrete structural changes in brain physiology that are every bit as “real” as the changes wrought by pills or electroshock therapy. A study published by researchers at Massachusetts General Hospital in 2011 found that subjects who practiced meditation for an average of just twenty-seven minutes a day over a period of eight weeks produced visible changes in brain structure. Meditation led to decreased density of the amygdala, a physical change that was correlated with subjects’ self-reported stress levels—as their amygdalae got less dense, the subjects felt less stressed. Other studies have found that Buddhist monks who are especially good at meditating show much greater activity in their frontal cortices, and much less in their amygdalae, than normal people.n Meditation and deep-breathing exercises work for similar reasons as psychiatric medications do, exerting their effects not just on some abstract concept of mind but concretely on our bodies, on the somatic correlates of our feelings. Recent research has shown that even old-fashioned talk therapy can have tangible, physical effects on the shape of our brains. Perhaps Kierkegaard was wrong to say that the man who has learned to be in anxiety has learned the most important, or the most existentially meaningful, thing—perhaps the man has only learned the right techniques for controlling his hyperactive amygdala.o

Beside the barrel lay a skeleton, round which lay a few rags of cloth. The skull had fallen to one side, and the lower jaw had fallen from the skull; the bones of the hands and feet were still articulated, and the ribs had not fallen in. It was all white and bleached, and the sun shone on it as indifferently as on the coral, this shell and framework that had once been a man. There was nothing dreadful about it, but a whole world of wonder. To Dick, who had not been broken into the idea of death, who had not learned to associate it with graves and funerals, sorrow, eternity, and hell, the thing spoke as it never could have spoken to you or me. Looking at it, things linked themselves together in his mind: the skeletons of birds he had found in the woods, the fish he had slain, even trees lying dead and rotten—even the shells of crabs. If you had asked him what lay before him, and if he could have expressed the thought in his mind, he would have answered you “change.” All the philosophy in the world could not have told him more than he knew just then about death—he, who even did not know its name. He was held spellbound by the marvel and miracle of the thing and the thoughts that suddenly crowded his mind like a host of spectres for whom a door has just been opened. Just as a child by unanswerable logic knows that a fire which has burned him once will burn him again, or will burn another person, he knew that just as the form before him was, his form would be some day—and Emmeline’s. Then came the vague question which is born not of the brain, but the heart, and which is the basis of all religions—where shall I be then?

This might have appeared strange to the Catamarans, and led them to believe that it was, in reality, a phantom ship they were hailing, and the gigantic figures they saw were those of spectres instead of men. But the experience of the ex-whalesman forbade any such belief. He knew the ship to be a whaler, the moving forms to be men,—her crew,—and he knew, moreover, the reason why these had not answered his hail. They had not heard it. The roaring of the great furnace fires either drowned or deadened every other sound; even the voices of the whalesmen themselves, as they stood close to each other. Ben Brace remembered all this; and the thought that the ship might pass them, unheard and unheeded, filled his mind with dread apprehension. But for a circumstance in their favour this might have been the lamentable result. Fortunately, however, there was a circumstance that led to a more happy termination of that chance encounter of the two strange crafts,—the Catamaran and the whale-ship. The latter, engaged, as appearances indicated, in the process of “trying-out” the blubber of some whale lately harpooned, was “laying-to” against the wind; and, of course not making much way, nor caring to make it, through the water. As she was coming up slowly, her head set almost “into the wind’s eye,” the Catamarans, well to windward, would have no difficulty in getting their craft close up to her. The sailor was not slow in perceiving their advantageous position; and as soon as he became satisfied that the distance was too great for their hail to be heard, he sprang to the steering-oar, turned the helm “hard a port,” and set his craft’s head on towards the whaler, as if determined to run her down. In a few seconds the raft was surging along within a cable’s length of the whaler’s bows, when the cry of “Ship ahoy!” was once more raised by both Snowball and the sailor. Though the hail was heard, the reply was not instantaneous; for the crew of the whale-ship, guided by the shouts of those on the raft, had looked forth upon the illumined water, and, seeing such a strange embarkation right under their bows, were for some moments silent through sheer surprise. The ex-whalesman, however, soon made himself intelligible, and in ten minutes after the crew of the Catamaran, instead of shivering in wet clothes, with hungry stomachs to make them still more miserable, might have been seen standing in front of an immense fire, with an ample supply of wholesome food set before them, and surrounded by a score of rude but honest men, each trying to excel the other in contributing to their comfort.

Caroline wasn’t particularly vain, but she loved her hair, and so did I. It was a reflection of her personality, beautiful but occasionally a bit on the unruly side. It was auburn and thick and curly and fell to the middle of her back. It turned a few shades lighter in the summer when she spent more time in the sun. Losing it was the side effect of chemotherapy that she dreaded the most.

wise people learn not to dread but actually to welcome problems and actually to welcome the pain of problems.

The myth of romantic love tells us that when we meet the person for whom we are intended…we will be able to satisfy all of each other’s needs forever and ever, and therefore live happily forever after in perfect union and harmony…While I generally find that great myths are great precisely because they represent and embody great universal truths…the myth of romantic love is a dreadful lie…as a psychiatrist I weep in my heart almost daily for the ghastly confusion and suffering that this myth fosters.

turned

anxiety.

People are not disturbed by things but by the view they take of them

It is for this reason that wise people learn not to dread but actually to welcome problems and actually to welcome the pain of problems.

understood why so many called these weeks the Most Dreadful Time of Year.

The moan of the wind grew loud, and it filled him with dread. For the rest of his life it would be for him the particular sound of anguish.

He spins away from me, seeming to dread what he's about to say. "I want you, Lyric. I know I don't deserve you, but I want you nonetheless. I've put you through hell because of my own fears and insecurities. You didn't deserve it, and now I want to ask you to do something for me but only if you're willing." "What do you want me to do?" My curiosity gets the better of me when he pauses for too long. "I want you to run from me. I want to catch you. Ever since we were here last time, I've wanted to catch you and make you mine, but I only want it if you want it too.

Anxiety,” he wrote, “is apprehension about future suffering—the fearful anticipation of an unbearable catastrophe one is hopeless to prevent.” For Dr. W., the defining signature of anxiety, and what makes it more than a pure animal instinct, is its orientation toward the future.

If we expect to suffer, we are anxious,” Darwin wrote in The Expression of the Emotions in Man and Animals. “If we have no hope of relief, we despair.”)

Animals have no abstract concept of the future; they also have no abstract concept of anxiety, no ability to worry about their fears. An animal may experience stress-induced “difficulty in breathing” or “spasms of the heart” (as Freud put it)—but no animal can worry about that symptom or interpret it in any way. An animal cannot be a hypochondriac.

Also, an animal cannot fear death. Rats and marine snails are not abstractly aware of the prospect of a car accident, or a plane crash, or a terrorist attack, or nuclear annihilation—or of social rejection, or diminishment of status, or professional humiliation, or the inevitable loss of people we love, or the finitude of corporeal existence. This, along with our capacity to be consciously aware of the sensations of fear, and to cogitate about them, gives the human experience of anxiety an existential dimension that the “alarm response” of a marine snail utterly lacks. For Dr. W., this existential dimension is crucial.

W., echoing Freud, says that while fear is produced by “real” threats from the world, anxiety is produced by threats from within our selves. Anxiety is, as Dr. W. puts it, “a signal that the usual defenses against unbearably painful views of the self are failing.” Rather than confronting the reality that your marriage is failing, or that your career has not panned out, or that you are declining into geriatric decrepitude, or that you are going to die—hard existential truths to reckon with—your mind sometimes instead produces distracting and defensive anxiety symptoms, transmuting psychic distress into panic attacks or free-floating general anxiety or developing phobias onto which you project your inner turmoil. Interestingly, a number of recent studies have found that at the moment an anxious patient begins to reckon consciously with a previously hidden psychic conflict, lifting it from the murk of the unconscious into the light of awareness, a slew of physiological measurements change markedly: blood pressure and heart rate drop, skin conductance decreases, levels of stress hormones in the blood decline. Chronic physical symptoms—backaches, stomachaches, headaches—often dissipate spontaneously as emotional troubles that had previously been “somaticized,” or converted into physical symptoms, get brought into conscious awareness.p But

in believing that anxiety disorders typically arise from failed efforts to resolve basic existential dilemmas, Dr. W. is, as we will see, running against the grain of modern psychopharmacology (which proffers the evidence of sixty years of drug studies to argue that anxiety and depression are based on “chemical imbalances”), neuroscience (whose emergence has demonstrated not only the brain activity associated with various emotional states but also, in some cases, the specific structural abnormalities associated with mental illness), and temperament studies and molecular genetics (which suggest, rather convincingly, a powerful role for heredity in the determination of one’s baseline level of anxiety and susceptibility to psychiatric illness). Dr. W. doesn’t dispute the findings from any of those modes of inquiry. He believes medication can be an effective treatment for the symptoms of anxiety. But his view, based on thirty years of clinical work with hundreds of anxious patients, is that at the root of almost all clinical anxiety is some kind of existential crisis about what he calls the “ontological givens”—that we will grow old, that we will die, that we will lose people we love, that we will likely endure identity-shaking professional failures and personal humiliations, that we must struggle to find meaning and purpose in our lives, and that we must make trade-offs between personal freedom and emotional security and between our desires and the constraints of our relationships and our communities. In this view, our phobias of rats or snakes or cheese or honey (yes, honey; the actor Richard Burton could not bear to be in a room with honey, even if it was sealed in a jar, even if the jar was closed in a drawer) are displacements of our deeper existential concerns projected onto outward things. Early

In Dr. W.’s view, anxiety and panic symptoms serve as what he calls a “protective screen” (what Freud called a “neurotic defense”) against the searing pain associated with confronting loss or mortality or threats to one’s self-esteem (roughly what Freud called the ego). In some cases, the intense anxiety or panic symptoms patients experience are neurotic distractions from, or a way of coping with, negative self-images or feelings of inadequacy—what Dr. W. calls “self-wounds.” I find Dr.

Dr. W. believes, as Freud did, that anxiety could be an adaptation meant to shield the psyche from some other source of sadness or pain. I ask him why, if that’s the case, the anxiety often feels much more intense than the sadness.

When man lost his faith in God and in reason, existentialists like Kierkegaard and Sartre believed, he found himself adrift in the universe and therefore adrift in anxiety. But for the existentialists, what generated anxiety was not the godlessness of the world, per se, but rather the freedom to choose between God and godlessness. Though freedom is something we actively seek, the freedom to choose generates anxiety. “When I behold my possibilities,” Kierkegaard wrote, “I experience that dread which is the dizziness of freedom, and my choice is made in fear and trembling.” Many

When man lost his faith in God and in reason, existentialists like Kierkegaard and Sartre believed, he found himself adrift in the universe and therefore adrift in anxiety. But for the existentialists, what generated anxiety was not the godlessness of the world, per se, but rather the freedom to choose between God and godlessness. Though freedom is something we actively seek, the freedom to choose generates anxiety. “When I behold my possibilities,” Kierkegaard wrote, “I experience that dread which is the dizziness of freedom, and my choice is made in fear and trembling.” Many people try to flee anxiety by fleeing choice. This helps explain the perverse-seeming appeal of authoritarian societies—the certainties of a rigid, choiceless society can be very reassuring—and why times of upheaval so often produce extremist leaders and movements: Hitler in Weimar Germany, Father Coughlin in Depression-era America, or Jean-Marie Le Pen in France and Vladimir Putin in Russia today. But running from anxiety, Kierkegaard believed, was a mistake because anxiety was a “school” that taught people to come to terms with the human condition. §

bitter fights over revisions for the DSM-V—which have included public denunciations of it by the chairmen of the task forces that produced the DSM-III and DSM-IV, respectively—suggest that psychiatric diagnosis may be more a matter of politics and marketing than either art or science. c

Today, evolutionary psychologists say Watson misinterpreted his Little Albert experiment: the real reason Albert developed such a profound phobia of rats was not because behavioral conditioning is so intrinsically potent but because the human brain has a natural—and evolutionarily adaptive—predisposition to fear small furry things on the basis of the diseases they carry. (I explore this at greater length in chapter 9.)

The very best meditators seem even to be able to suppress their startle response, a rudimentary physiological reaction to loud noises or other sudden stimuli that is mediated through the amygdala. (The strength of one’s startle response—whether measured in infancy or adulthood—has been shown to be highly correlated with the propensity to develop anxiety disorders and depression.)

Physical states create psychic ones and not vice-versa. The James-Lange theory was later undermined by research on patients with spinal cord injuries that prevented them from receiving any somatic information from their viscera—people who literally could not feel muscle tension or stomach discomfort; people who were, in effect, brains without bodies—yet who still reported experiencing the unpleasant psychological sensations of dread or anxiety. This suggested that the James-Lange theory was, if not wholly wrong, at least incomplete. If patients unable to receive information about the state of their bodies can still experience anxiety, then maybe anxiety is primarily a mental state, one that doesn’t require input from the rest of the body.

But various studies conducted since the early 1960s suggest that the James-Lange theory was not, after all, completely wrong. When researchers at Columbia gave study subjects an injection of adrenaline, the heart rate and breathing rate of all the subjects increased, and they all experienced an intensification of emotion—but the researchers could manipulate what emotion the subjects felt by changing the context. Those subjects given reason to feel positive emotions felt happy, while those given reason to feel negative emotions felt angry or anxious—and in every case they felt the respective emotion (whatever it happened to be) more powerfully than those subjects who had been given a placebo injection. The injection of adrenaline increased the intensity of emotion, but it did not determine what emotion that would be; the experimental context supplied that. This suggests that the autonomic systems of the body supply the mechanics of the emotion—but the mind’s interpretation of the outside environment supplies the valence.

Other recent research suggests that James and Lange were right in observing that physiological processes in the body are crucial to driving emotions and determining their intensity. For instance, a growing number of studies show that facial expressions can produce—rather than just reflect—the emotions associated with them. Smile and you will be happy; tremble, as James said, and you will be afraid.

He installed a mirror outside his study window so he could see guests coming up the drive before they saw him, allowing him time to brace himself or to hide.

If I seem unduly preoccupied with Darwin’s stomach, perhaps you can understand why. It seems both apt and ironic that the man responsible for launching the modern study of fear—and for identifying it as an emotion with concrete physiological, and especially gastrointestinal, effects—was himself so miserably afflicted by a nervous stomach.

I’ve frozen, mortifyingly, onstage at public lectures and presentations, and on several occasions I have been compelled to run offstage. I’ve abandoned dates, walked out of exams, and had breakdowns during job interviews, on plane flights, train trips, and car rides, and simply walking down the street. On ordinary days, doing ordinary things—reading a book, lying in bed, talking on the phone, sitting in a meeting, playing tennis—I have thousands of times been stricken by a pervasive sense of existential dread and been beset by nausea, vertigo, shaking, and a panoply of other physical symptoms. In these instances, I have sometimes been convinced that death, or something somehow worse, was imminent.

when not actively afflicted by such acute episodes, I am buffeted by worry: about my health and my family members’ health; about finances; about work; about the rattle in my car and the dripping in my basement; about the encroachment of old age and the inevitability of death; about everything and nothing. Sometimes this worry gets transmuted into low-grade physical discomfort—stomachaches, headaches, dizziness, pains in my arms and legs—or a general malaise, as though I have mononucleosis or the flu. At various times, I have developed anxiety-induced difficulties breathing, swallowing, even walking; these difficulties then become obsessions, consuming all of my thinking.

also suffer from a number of specific fears or phobias. To name a few: enclosed spaces (claustrophobia); heights (acrophobia); fainting (asthenophobia); being trapped far from home (a species of agoraphobia); germs (bacillophobia); cheese (turophobia); speaking in public (a subcategory of social phobia); flying (aerophobia); vomiting (emetophobia); and, naturally, vomiting on airplanes (aeronausiphobia).

During high school, I would purposely lose tennis and squash matches to escape the agony of anxiety that competitive situations would provoke in me.

(If we can’t control something, there’s no value in fearing it, since the fear accomplishes nothing.)

People are not disturbed by things but by the view they take of them,

There are more things to alarm us than to harm us, and we suffer more in apprehension than in reality,

Is pathological anxiety a medical illness, as Hippocrates and Aristotle and modern pharmacologists would have it? Or is it a philosophical problem, as Plato and Spinoza and the cognitive-behavioral therapists would have it? Is it a psychological problem, a product of childhood trauma and sexual inhibition, as Freud and his acolytes would have it? Or is it a spiritual condition, as Søren Kierkegaard and his existentialist descendants claimed? Or, finally, is it—as W. H. Auden and David Riesman and Erich Fromm and Albert Camus and scores of modern commentators have declared—a cultural condition, a function of the times we live in and the structure of our society?

species that “fear rightly” increase their chances of survival. We anxious people are less likely to remove ourselves from the gene pool by, say, frolicking on the edge of cliffs or becoming fighter pilots.

panic disorder with agoraphobia (DSM-V code 300.22): the condition, as Hippocrates described it, “usually attacks abroad, if a person is travelling a lonely road somewhere, and fear seizes him.

self-preoccupation tends to be tied to anxiety),

My anxiety is a reminder that I am governed by my physiology—that what happens in the body may do more to determine what happens in the mind than the other way around.

This is consistent with a trait called anxiety sensitivity, which research has shown to be strongly correlated with panic disorder. Individuals who rate high on the so-called Anxiety Sensitivity Index, or ASI, have a high degree of what’s known as interoceptive awareness, meaning they are highly attuned to the inner workings of their bodies, to the beepings and bleatings, the blips and burps, of their physiologies; they are more conscious of their heart rate, blood pressure, body temperature, breathing rates, digestive burblings, and so forth than other people are. This hyperawareness of physiological activity makes such people more prone to “internally cued panic attacks”: the individual with a high ASI rating picks up on a subtle increase in heart rate or a slight sensation of dizziness or a vague, unidentifiable fluttering in the chest; this perception, in turn, produces a frisson of conscious anxiety (Am I having a heart attack?), which causes those physical sensations to intensify. The individual immediately perceives this intensification of sensation—which in turn generates more anxiety, which produces still more intensified sensations, and before long the individual is in the throes of panic.

A number of recent studies published in periodicals like the Journal of Psychosomatic Research have found a powerful interrelationship among anxiety sensitivity, irritable bowel syndrome, worry, and a personality trait known as neuroticism, which psychologists define as you would expect—a tendency to dwell on the negative; a high susceptibility to excessive feelings of anxiety, guilt, and depression; and a predisposition to overreact to minor stress. Unsurprisingly, people who score high on cognitive measures of neuroticism are disproportionately prone to developing phobias, panic disorder, and depression. (People who score low on the neuroticism scale are disproportionately resistant to those disorders.)

Evidence suggests that people with irritable bowels have bodies that are more physically reactive to stress. I recently came across an article in the medical journal Gut that explained the circular relationship between cognition (your conscious thought) and physiological correlates (what your body does in response to that thought): people who are less anxious tend to have minds that don’t overreact to stress and bodies that don’t overreact to stress when their minds experience it, while clinically anxious people tend to have sensitive minds in sensitive bodies—small amounts of stress set them to worrying, and small amounts of worrying set their bodies to malfunctioning. People with nervous stomachs are also more likely than people with settled stomachs to complain of headaches, palpitations, shortness of breath, and general fatigue. Some evidence suggests that people with irritable bowel syndrome have greater sensitivity to pain, are more likely to complain about minor ailments like colds, and are more likely to consider themselves sick than other people.

The voyage of the Beagle, four years and nine months long, was a pivotal experience, enabling Darwin to develop his scientific work.k The months in port prior to the launch of the Beagle were, as Darwin would write in his old age, “the most miserable which I ever spent”—and that’s saying something, given the terrible physical suffering he would later endure. “I was out of spirits at the thought of leaving all my family and friends for so long a time, and the weather seemed to me inexpressibly gloomy,” he recalled. “I was also troubled with palpitations and pain about the heart, and like many a young ignorant man, especially one with a smattering of medical knowledge, was convinced I had heart disease.” He also suffered from faintness and tingling in his fingers. These are all symptoms of anxiety—and in particular of the hyperventilation associated with panic disorder.

The result of a physiological fear response that has no legitimate object, or that is disproportionate to the size of the threat, can be pathological anxiety—an evolutionary impulse gone awry.

When a mother is afraid that her child will die when it has only a pimple or a slight cold we speak of anxiety; but if she is afraid when the child has a serious illness we call her reaction fear,” Karen Horney wrote in 1937. “If someone is afraid whenever he stands on a height or when he has to discuss a topic he knows well, we call his reaction anxiety; if someone is afraid when he loses his way high up in the mountains during a heavy thunderstorm we would speak of fear.” (Horney further elaborated her distinction by saying that while you always know when you are afraid, you can be anxious without knowing it.) In

Studies of the DSM-II found that when two psychiatrists consulted the same patient, they gave the same DSM diagnosis only between 32 and 42 percent of the time. Rates of consistency have improved since then, but the diagnosis of many mental disorders remains, despite pretensions to the contrary, more art than science.b

Fear sharpens the senses. Anxiety paralyzes them. —KURT GOLDSTEIN, The Organism: A Holistic Approach to Biology (1939)

Anxiety and depression also have a shared basis in a feeling of a lack of self-esteem or self-efficacy. (Feeling like you have no control over your life is a common route to both anxiety and depression.) Moreover, reams of studies show that stress—ranging from job worries to divorce to bereavement to combat trauma—is a huge contributor to rates of both anxiety disorders and depression, as well as to hypertension, diabetes, and other medical conditions.

fact—I say this from experience—that being severely anxious is depressing. Anxiety can impede your relationships, impair your performance, constrict your life, and limit your possibilities.