Chapter V: The Ideational Content of the Stupor (2)

In a survey of thirty-six consecutive cases of definite stupor, literal death ideas were found in all but one case. They seem to be commonest during the period immediately preceding the stupor, as all but five of these cases spoke of death while the psychosis was incubating. From this we may deduce that the stupor reaction is consequent on ideas of death, or, to put it more guardedly, that death ideas and stupor are consecutive phenomena in the same fundamental process. Two-thirds of these patients interrupted the stupor symptoms to speak of death or attempt suicide, which would lead us to suppose that this intimate relationship still continued. One-quarter gave a retrospective account of delusions of being dead, being in Heaven, and so on. From this we may suspect that in many cases there may be a thought content, although the patient’s mind may seem to be a complete blank. It is important to note that when a retrospective account is gained, the delusions are practically always of death or something akin to it, such as being in prison, feeling paralyzed, stiff, and so on.

In the one case of the thirty-six who presented no literal death ideas, the psychosis was characterized essentially by apathy and mild confusion, a larval stupor reaction. It began with a fear of fire, smelling smoke and a conviction that her house would burn down. It is surely not straining interpretation to suggest that this phobia was analogous to a death fear. When one considers the incompleteness of anamneses not taken _ad hoc_ (for these are largely old cases) and that the rule in stupor is silence, the consistence with which this content appears is striking.

To exemplify the form in which these delusional thoughts occur we may cite the following: Henrietta H. (Case 8) said, retrospectively, that she thought she was dead, that she saw shadows of dead friends laid out for burial, that she saw scenes from Heaven and earth. Annie K. (Case 5) claimed to have had the belief that she was going to die, and to have had visions of her dead father and dead aunt, who were calling her. She also thought that all the family were dead and that she was in a cemetery. Rosie K. (Case 11) said she had the idea that she wanted to die and that she refused food for that purpose, and during the stupor she sometimes held her breath until she was cyanotic. Mary F. (Case 3), before her stupor became profound, spoke of the hereafter, of being in Calvary and in Heaven. In this case, as well as in the above-mentioned Henrietta H., we find, therefore, associated with “death” the closely related idea of Heaven. Whether Calvary merely referred to the cemetery (Mt. Calvary Cemetery) or leads over to the motif of crucifixion, cannot be decided. It is, however, clear that this latter motif may be associated with that of death, as is shown in Charlotte W. (Case 12), who, during intervals when the inactivity lifted, spoke of having been dead, of spirits having told her that she must die, of having gone to Heaven, of God having told her that she must die on the cross like Christ. But this patient also showed in a second subperiod of her stupor another content. She said: “It was like water. I was going down.” Or again, she spoke of having gone “under the ground”; “I went down, down in a coffin.” She spoke of having gone down “into a dark hole,” “down, down, up, up”; again, of having been “on a ship.” We shall see in the further course of our study that this type of content occurs not at all infrequently.

_The internal relationship among the different ideas associated with stupor:_ Before we go any further it may be advisable to examine the meaning of such ideas when they arise in other settings than those of the psychoses. If we consider these ideas of death, Heaven, of going under ground, being in water, in a boat, etc., we are impressed with the similarity which they bear to certain mythological motifs. This is, of course, not the place to enter into this topic more than briefly. We are here concerned with a clinical study, and therefore, among other tasks, with the interrelationship of symptoms, but for that purpose it is necessary to point out how these ideas seen in stupor can be shown to have, not only a connection amongst each other, when viewed as deep-seated human strivings, but also are closely related to, or identical with, ideas found in mythology.

To one’s conscious mind death may be not only the dreaded enemy who ends life, but also the friend who brings relief from all conflict, strife and effort. Death may, therefore, well express a shrinking from adaptation and reality, and as such may symbolize one of the most deep-seated yearnings of the human soul. But from time immemorial man has associated with this yearning another one, one which, without the adaptation to reality being made, yet includes a certain attempt at objectivation, the desire for rebirth. We need not enter further into possible symbols for death _per se_, but it is quite necessary to speak briefly of the symbolic forms in which the striving for rebirth has ever found expression. The reader will find a large material collected in various writings on mythology, for the psychological interpretation of which reference may be made to Jung’s “Wandlungen und Symbole der Libido” and Rank’s “Mythos von der Geburt des Helden.” From them it appears how old are the symbols for rebirth, and how they deal chiefly with water and earth, and the idea of being surrounded by and enclosed in a small space. Thus we find a sinking into the water of the sea, enclosure in something which swims on or in the water, such as a casket, or a basket, or a fish, or a boat; again, we find descent into the earth. The striving for rebirth might be assumed to have adopted these expressions or symbols on account of the concrete way in which the human mind knows birth to take place. The tendency for concrete expression of abstract notions causes the desire for another existence to appear, first as a rebirth fantasy and then as a return to the mother’s body. One thinks of Job’s cry, “Naked came I from my mother’s womb and naked shall I return thither,” as an example of the literal comparison of death with birth. We need only refer to the myths of Moses and the older one of Osiris, and the many myths of the birth of the hero, to call to the mind of the reader the examples which mythology furnishes. There is probably not one of the ideas expressed by these patients which cannot be duplicated in myths. We have, therefore, a right to speak of these ideas as “primitive,” and to see in them, not only deep-seated strivings of the human soul, but to recognize in them an essential inner relationship. It is especially this last fact to which at this point we wish to call attention: that without any obvious connection the fantasies of our forefathers recur in the delusions of our stupor cases. We presume that in each case they represent a fulfillment of a primitive human demand. In one of our cases a vision of Heaven and a conscious longing to be there was followed by a stupor. On recovery the patient compared her condition to that of a butterfly just hatched from a cocoon. No clearer simile of mental rebirth could be given.

_Brief survey of the ideas associated with the states preceding the stupor:_ If we now return to the study of the further occurrence of such ideas in the cases described, we find motifs, similar to those seen in the stupor, in the period which immediately precedes the more definite stupor reaction. Indeed we find the ideas there with greater regularity. In Meta S. (Case 15) the stupor followed upon six days with reduced activity and crying, with self-accusation, but also with entreaties to be allowed to go home and die with her father. At the very onset of her breakdown, the desire for death had also occurred. Anna G. (Case 1) expressed a wish to be with her dead father, and, at the visit of a cousin, she had a vision of the latter’s dead mother. A second attack of this same patient began with the idea that the dead father was calling her. Maggie H. (Case 14) saw dead bodies, and during outbursts of greater anxiousness, she thought her husband was going to die. In Caroline De S. (Case 2) the psychosis began with a coarse excitement, with statements about being killed, with entreaties to be shot, with the idea of going to Heaven, again with frequent calling out that she loved her father (who was dead since her ninth year), while immediately before the stupor the condition passed into a muttering state in which she spoke of being killed. Mary D. (Case 4) began by worrying over the father’s death (dead four years before), had visions of the latter beckoning, and she heard voices saying, “You will be dead.” Mary F. (Case 3) had a vision of “a person in white,” and thought she was going to die. In Henrietta H. (Case 8) the stupor was preceded by nine days of elation, with ideas of shooting and of war, but this had commenced with hearing voices of dead friends, and with ideas that somebody wanted to kill her family. In the case of Annie K. (Case 5) we find before the stupor a state of worry, with reduction of activity, and then a vision of the dead father coming for her. In Charlotte W. (Case 12) the stupor was preceded by a state of preoccupation, with distress and entreaties to be saved, partly from being put into a big hole, partly from the electric chair.

We see, therefore, in the introductory phase of the stupor in almost every case ideas of death, and in one case an idea belonging to the rebirth motif, namely, of being put into a dark hole. In well-observed cases apparently we do not find the stupor reaction without either coincident or preceding ideas of death.

_Relation of death and rebirth ideas with affect:_ In order to investigate the relation of these ideas to the affective condition associated with them, it will be necessary to study not only the abstract ideational content but the special formulation in which the content appears. In looking over the enumeration of the ideas given above, it is very clear that these formulations differed considerably from each other. A priori we would say that it is, psychologically, a very different matter whether a person expresses a desire to die, or has the idea that he will die or is dead, or says he will be killed. We associate the first with sadness, the last with fear, while our daily experience does not give us so much information about the delusion of being dead. A vivid expectation of death is usually accompanied by either fear or resignation.

In studying the ideas which we obtained from the patients by retrospective account after the psychosis or from a retrospective account during freer intervals, it is, of course, difficult, especially in the former case, to say whether they have persisted for any length of time. Probably in most instances this was not the case, and we must remember in this connection that in a considerable number of cases the patients recalled no ideas whatever.

Of the five cases which we may consider as types, Henrietta H. (Case 8) and Mary F. (Case 3) formulated their ideas simply as _accepted facts_ during the stupor. The former thought she was dead, saw dead friends laid out for burial, and scenes from Heaven and earth. The latter spoke, during the stupor, of being in “Calvary,” “the hereafter,” or “Heaven.” We have seen that these stupors were essentially affectless reactions and we can therefore say that, so far as these two cases are concerned, the ideas thus formulated were not associated with any affect.

Annie K. (Case 5) was a little different. During the stupor she made a few utterances about priests and “all being dead,” and retrospectively she said that she had thought she was in the cemetery, was going to die, that she had repeated visions of her dead father and once of a dead aunt calling her; that she had thought her family were dead, again that the baby (who was born just before the psychosis) was dead. The formulation is therefore less one of fact than of something prospective, something which is coming--the _going_ to die. Correlated, perhaps, with this anticipation were slight modifications of the usual apathy. The patient often had an expression of bewilderment. She was also more in contact with her environment than many stuporous patients are, for, not infrequently, she would look at what was going on about her. Her apathy was also broken into in a marked degree by her active resistiveness, which was sometimes accompanied by plain anger. It seems that a prospect of death may occur in other instances in a totally affectless state. We have recently seen it in a partial stupor during which the patient spoke and had this persistent idea in a setting of complete apathy. We see here also, as in one of the former cases, the idea of other members of the family being dead.

More difficult and deserving more discussion are the two remaining cases, Rosie K. (Case 11) and Charlotte W. (Case 12). Rosie K. showed a peculiar condition. She said, retrospectively, that during the stupor she had the desire to die and that for this purpose she refused food. Moreover, she was repeatedly seen to hold her breath with great insistence, though without affect. This is worth noting. We are in the habit in psychiatry to say in a case like this that “there is no affect,” and yet there is evidently a considerable “push” behind the action. We shall later have to mention in detail a patient whom we regard as belonging in the group of stupor reactions, and who for a time made insistent, impulsive and most determined suicidal attempts, yet with a peculiar blank affectless facial expression and with shouting which was more like that of a huckster than one in despair. Here also, then, there was a great deal of “push,” yet not associated with that which we call in psychiatry an affect. In both instances we see acts which we are in the habit of calling for this very reason “impulsive.” Evidently this is an important psychological problem which leads directly into the psychology of affects and deserves further study. For the present it is enough to say that with a different formulation--that of wishing to die--there is here not, as in other psychoses, a definite affect, such as sadness or despair, but no affect, though there may be a good deal of “push” or impulsiveness.

The case of Charlotte W. (Case 12) is a complicated one, for she had short stupor periods with inactivity, catalepsy, resistiveness, etc., which were interrupted with freer spells. A careful analysis of her history has been instructive and justifies a detailed and lengthy discussion. For the purpose in hand it is necessary to separate the ideas which she expressed only in the freer periods (during which some affect was at times seen) into those which referred retrospectively to the stupor phase and those which referred to the freer periods themselves.

We find that the time during which more marked stupor symptoms appeared may be divided into two subperiods. This is not possible in regard to the manifestations belonging to the general reaction, which seem to have undergone no decided change, but only in regard to the form of the delusions. In this we find there was a first phase in which ideas of death and Heaven (and crucifixion) occurred, and a second phase in which ideas were present which belonged essentially to the motif of rebirth but which were also associated with ideas of Heaven.

About the first subperiod she said: “I was mesmerized,” or “I thought I was dead,” or “God told me I must die on the cross as He did,” or “I went to Heaven in spirit.” About the second subperiod she said retrospectively: “We were on a ship and we were ’most drowned.” “It was like water, I was going down, down.” She said she saw the people of the hospital and “it was all full of water”; or again, “I went under the ground and it was full of water and every one got drowned and a sharp thing struck me”; or “I was out on a ship and I went down in a coffin.” She claimed she put up her arms to save the ship. Again she spoke of having gone into a dark hole. She also said: “One day I was in a coffin--that was the day I went to Heaven.” “They used to be coming up and down, that was the day I was coming up in a ship or going down.” And when shown her picture in a cataleptic attitude, she said: “That must have been when I went to Heaven--everything seemed strange, things seemed to go up and down--I guess that was the day I thought I was on the ship.” Finally she also said: “Once I heard beautiful music--I was waiting for the last trumpet--I was afraid to move.”

We see, therefore, that most of the ideas which she thus spoke of retrospectively as having been in her mind during this stupor, and which belonged both to the death and the rebirth motifs were formulated as facts (as in the cases of Henrietta H. and Mary F. above mentioned). It was, moreover, a condition which was accepted without protest. Here again an affect was not associated with these ideas, and when the patient was asked whether she had not been frightened, she said herself, “No, I just lay there.” The idea that God told her she would have to die on the cross like Christ, is, in the religious form, like the beckoning of the father with Henrietta H. The only exception to the claim that the ideas were formulated as facts and accepted as inevitable seems to be the statement that she held up her arms to save the ship. This would seem to be, in contradistinction to the rest, a formulation as a more dangerous situation. However, this was isolated and we can do no more than to determine main tendencies. We must expect, especially in such variable conditions as we see in this patient, to find occasional inconsistencies.

In summing up we may say, therefore, that so far as the stupor itself is concerned, the ideas are formulated as a rule:--

1. As accepted facts (being dead, being in a ship, etc.).

2. As accepted prospects (going to die).

3. As the wish to die.

In the first two types the ideas are not associated with affect; in the third, though not associated with affect, they are combined with “impulsive” suicidal attempts.

In order not to tear apart the analysis of Charlotte W. (Case 12) too much, we may begin our study of the intervals and the conditions preceding the stupors with the ideas which this patient produced when the stupor lifted somewhat. We shall see that the ideas are closely related to those mentioned above but formulated differently.

It will be remembered that Charlotte W. had freer intervals when she responded and was less constrained generally, and that it was in these that the ideas above mentioned were gathered. Since they were spoken of in the past tense, we regarded them as not belonging to the actual situation but to the more stuporous period. It seems tempting now to see whether the ideas which are expressed in the present tense are different in character, the general aim being to discover whether any tendencies can be found in regard to the types and formulations of delusions associated with different clinical pictures. We see that on November 2 the patient, when speaking much more freely than before, said she had felt that she was mesmerized, was dead, and that she had gone to Heaven, ideas which we have taken up above as belonging to the stupor period. In addition to speaking much more freely in these intervals, she showed at times some affect. Thus to the physician whom she called Christ, she said, with tears, “You came to tell me what was right,” or again with tears, “I will have to be crucified,” or she spoke in a depressed manner about her children, “I can’t see them any more,” “I must stay here till I die,” and she spoke of having to stay here till she picked her eyes and her brains out; or she claimed her husband or her children had to pick them out. Once she exclaimed crossly and with tears, “You are trying to keep me from Jim” (husband). Another idea was not plainly associated with affect. She said she had come back from Heaven, “The wedding ring kept me on Earth.” What strikes one about these formulations is that they are, on the one hand, sometimes associated with an affect, and that, on the other hand, they refer much more to her actual life, her marriage, her husband, her children. At least this seems to be a definite tendency. A similar tendency may be seen later: On November 4, while generally stuporous, this suddenly lifted for a short time, and with feeble voice she uttered some depressive ideas. She said she wanted to go to a convent, that it would be better if she were dead, that she could not do anything right. On November 5 and 6 she said she wanted to go to Jim in Heaven (in contradistinction to the retrospective statements that she had gone to Heaven), and on the 8th, when she had the idea of being in a boat, she said with some anger that she had wanted to get her husband into the boat, but that the doctor kept him out and took his place.

Later there were at times ideas expressed which referred to the actual situation or essentially depressive ideas in a depressive setting. Thus on December 3 she appeared sad, retarded, and spoke of not being able to see her children and that she had done wrong in buying carbolic acid (her suicidal attempt). So far as this case is concerned, therefore, we do find a distinct tendency for the ideas which refer to the more stuporous condition to differ from those which refer to the actual situation in the freer intervals, a difference which we may formulate by saying that, though primitive ideas are expressed, the tendency seems to be to connect them more with actual life, or that the primitive character is lost and the ideas take on a more depressive character with a depressive affect. A few words should be added in regard to the peculiar ideas that she or her husband or her child had to pick out her eyes (or her brain). It is probable that this idea belongs to the motif of sacrifice (the _Opfer motiv_ of Jung) into which we need not enter further, except to say that in this instance it was plainly connected, like some of the other ideas just spoken of, with the real situation of her life (husband, children).

It will now be necessary to examine the earlier state of Charlotte W. The condition preceding the stupor set in with pre-occupation, slow talk and slight distress. During the time she asked to be given one more chance, she said to the husband she would not see him again. Then followed a day when she was very slow and with moaning said she was going to be put into a dark hole. Again on the next, when speaking more freely, she begged to be saved from the electric chair, and also said, “Don’t kill me, make me true to my husband,” etc. [Again the connection with real life!] We see here the idea of death and especially an idea pertaining to the rebirth motif in a setting of distress and slowness, as an introduction to the stupor which had in it both of these motifs. We must leave it undecided whether it is accidental or not that the distress was associated with more slowness (i.e., more marked stupor traits) when she spoke of the dark hole than when she spoke of the electric chair or death. But what interests us is that distress and reduction of activity (not sadness and reduction of activity, which seems as a rule to have a different content) are here associated with ideas seen in stupor but formulated as prospective dangers. We know from experience that we often find associated with the fear of dying considerable freedom of action, and we see at times in involution states conditions with freedom of motion and marked anxiety, whereas the ideas seem to belong to the motif of rebirth; e.g., the fear of being boiled in a tank.[A]

In this connection, however, two other cases should be taken up which show a condition which reminds one somewhat of that we have just discussed, but in which the rebirth motif appeared, not as prospective, but, as in the stupor, as an actual situation. At the same time this situation was not passively accepted but conceived as a dangerous situation. The significant phenomenon in both these conditions was that there was not anxiety with freedom of action but a bewildered uneasiness with marked reduction of activity.

The first case is that of Johanna S., whose history has been given in this chapter. It will be observed that in the fourth period the patient presented two days of typical stupor with the idea that she was dead. We are familiar with this. But this was followed by several days of bewildered uneasiness and slow restlessness, with ideas that she was at the bottom of the deep, dark water and for a time she made attempts at stepping out of the water or swimming motions. All of this was in a general setting of reduction of activity with bewildered uneasiness. In the ideas about being at the bottom of the deep, dark water, we recognize again the rebirth motif, yet the situation is not accepted but attempts are made by the patient to save herself, i.e., the attitude is one in which the situation is taken to be one of danger. It is interesting in this connection that immediately following this state there was one day of ordinary retardation with sadness and ideas of being bad and sick. That is, when the element of anxiety, the uneasiness, disappeared and sadness supervened, the rebirth ideas were no longer present.

In Mary C. (See Chapter II, Case 7) we have, unfortunately, not a direct observation, but we have, at any rate, a description from the Observation Pavilion which seems so plain that we should be justified in using it here. The condition we refer to is described as a dazed uneasiness, with ideas of being shut up in a ship, of the ship being closed up so that no one could get out, of the boat having gone down, of the people turning up. We should add here that the condition was not followed by a typical stupor. Essentially it was a retardation, in which only on one occasion was a definite akinesis observed. During this phase she soiled her bed. Perhaps the persistent complaint of inability to take in the environment belonged also more to the retardation of stupor than to that of depression. We have again, therefore, in this initial phase, a similar situation, namely, ideas belonging essentially to the rebirth motif, formulated as of a threatening character if not as actually dangerous.

We can say, therefore, that what characterizes these three cases, and brings them together, is the fact that all three had ideas belonging to the rebirth motif, but formulated as dangerous situations. Associated with this there was not a typical anxiety with the relative freedom of activity belonging to this state, but an anxiety or distress or uneasiness with traits of stupor reaction, namely, slow movements, lack of contact with the environment, and a dazed facial expression. It would seem that these facts could scarcely be accidental but that they must have a deeper significance. As a discussion of this belongs, however, more into the psychological part of this study, we shall defer it for the present, and be satisfied with pointing out here the clinical facts of observation.

In brief, then, our findings as to the ideational content of the benign stupor are as follows: From the utterances during the incubation period of the psychosis, from the ideas expressed in interruptions of the deep stupor, as well as from the memories of recovered patients, we find an extraordinary paucity and uniformity of autistic thoughts. They are concerned with death, often as a plain delusion of being no longer alive, or with the closely related fancy of rebirth. The rule is a setting of apathy for these ideas, but when they are formulated so as to connect them with the real life and problems of the patient, or when rebirth is represented as a dangerous situation, some affect, usually one of distress, may appear.

FOOTNOTES:

[6] Kirby, _loc. cit._, pointed out that stupor showed resemblance to feigned death in animals, that the reaction suggested a shrinking from life and that ideas of death were common.

[A] We may mention that since this study was made we risked a prediction of stupor, which events justified, in the case of a patient who showed expectation of death without affect. Such opportunities are rare, however, since we usually do not see these cases till the stupor symptoms are manifest. It would be unsafe to dogmatize on the basis of such meager material.