Depths of the Soul — Mirror Slaves

MIRROR SLAVES.

There are persons who spend their entire lives under the tyranny of the mirror.

From early morning to late at night they are thinking, “How do I look to-day?

” The mirror follows them into their dreams and shows them their ego horribly distorted and grotesquely transformed, or it annihilates the imperfections which make them so unhappy.

Everybody has a tremendous interest in his personal appearance, an interest which may assume such proportions as to amount to self-love, to being in love with one’s bodily ego, or to hatred of one’s self, disgust with one’s own appearance.

Ultimately every one of us is egocentric.

For each one of us our ego is the hub of the world.

Every slightest happening is looked at and judged from the standpoint of our own ego.

In the mirror slaves this trait is exaggerated to the n-th degree, to the extent of being uncanny and neurotic.

They spend their lives in front of the corporeal and spiritual mirror.

For they fix their gaze not only on their physical appearance, but even on their thoughts, feelings, sensations, and work; they are constantly checking themselves up, criticising themselves, and are most discontented with themselves, or they are ridiculously conceited, and never cease to admire their actions and transformations.

Mirror slaves waste a part of their lives in front of the mirror.

They keep a little mirror by them constantly so as to look at themselves from time to time.

They can’t pass a mirror without stopping in front of it long enough to survey themselves from head to foot.

There is a story of a king who promised to give his daughter in marriage to the man who would pass a certain mirror without looking into it.

Vanity foiled all but a poet, and the princess was awarded to him.

(And, in all probability, the poet did not look into the mirror because he was absorbed in admiring his ego in the mirror of his soul!

) This story teaches us the intensity of human vanity.

In the case of mirror slaves this human failing becomes a disease; it fills their lives and, under certain circumstances, unfits them for life.

A mirror slave devotes a great deal of attention to the matter of his external appearance.

He is dominated by an imperative which makes life a torture.

This imperative is: “What will people think of me?

” He feels all eyes are upon him, everybody is looking at him, everybody is thinking of his appearance.

He has a horrible fear of being laughed at.

For God’s sake!

only not to be laughed at, not to become the subject of other people’s mirth!

He would love to be lost in the crowd and not be noticed.

If he could only possess a magic cap that would enable him to go about invisible!

On the other hand he thirsts for triumphs.

He would like to find favour, to be larger, bigger, more elegant and more beautiful than others, would like to shine in society, and be able to outshine others in wit, intellect, vivacity, education and culture.

Above all he is desirous of making an impression on the opposite sex, to make conquests, to be a Lothario, free from all restraints, uninterfered with in his inclinations, and unconcerned about the judgment of his environment.

The mirror slave begins his day with the question, “What shall I wear to-day?

” As soon as a careful inspection has convinced him that this is going to be a good or a bad day for him, that he is looking younger or older, sick or well, the painful task of selection begins.

What dress will be most adapted to the taste of this day, to the weather, or to the mood?

After some deliberation a choice is made.

But then, all of a sudden, the mirror discloses a blemish!

Woe!

The toilet must be gone all over again.

Everything is weighed carefully in the balance, and finally the arduous task is completed.

And now the mirror slave’s martyrdom begins.

He studies the people he meets to see whether they greet him or ignore him, are friendly or unfriendly, pleased or indifferent, etc. , whether they take note of him, whisper behind his back, criticise him, make remarks about him, or make merry over him.

If one laughs without his participation he is on the rack; unquestionably it was he who was being laughed at: there must be something wrong with his clothes.

Why is everybody looking at him so curiously?

In his distress he may even be induced to address strangers.

“Why did they stare at me so fixedly?

” In a sudden outburst of passion he may even call an acquaintance to account for not having greeted him or for having done so carelessly.

He experiences extraordinary sensations when he puts on new articles of clothing.

What a difficult task it is to go out in new shoes!

All eyes must be magically directed on his shoes.

He makes himself ridiculous with his new shoes.

People surely think him silly or a slave of fashion.

He lives through all this with every new garment, and ultimately he develops a fear of changing his clothes and goes about in old, worn, and even shabby clothing, thinking that thus he attracts less attention.

All daily tasks become a great undertaking.

To go into a store to make a purchase, to enter a theatre when other spectators are already seated, or to look around for a seat in a restaurant, etc. , are difficult and often impossible tasks.

He loves to be the first person in the theatre or at the concert--to come in while the hall is still empty.

The selection of a seat is a source of worry.

A mirror slave would love to sit alone in a box or in the front row if he were not so afraid of being looked at--which is exactly what he longs for.

He therefore conceals himself in a modest inconspicuous seat, but does not enjoy himself because he is always impelled to observe and study the people.

He is a slave of public opinion.

At no price would he do anything not quite proper, that would cause the slightest head-shake, or would make him the subject of public comment.

He would purchase the good-will of all, court everybody’s favour, and wants to be loved and admired by the whole world.

He spares no pains to get the approval of his environment.

He is one of the eternally amiable, modest, and helpful persons that we encounter now and then.

He gives very liberal tips in order that he may be highly thought of.

In fact, he loves to give presents and fears nothing so much as being thought niggardly.

In time he becomes socially useless.

A trivial public function, a speech, a betrothal, any appearance in public liberates a whole host of apprehensive ideas.

If he happens to be an artist he fears to make a public appearance, and contents himself with being a teacher.

If he overcomes his fear of appearing in public, he becomes the slave of the critics.

An unfavourable criticism brings him to the verge of despair;

a favourable criticism temporarily lifts him above all difficulties.

If we inquire into the cause of this neurosis we find it to be a defective educational method in childhood, which has led the child to overvalue its environment and has implanted in it a pathologic degree of vanity.

How many parents have the habit of calling the child’s attention to the fact that people are looking at it, observing it, or laughing at it!

How often when a child is wearing a new garment is it told that everybody is looking at it and admiring it!

And how often is a child admired and worshipped to such an extent that it really imagines itself the hub of its little world!

All the boundless overvaluation of the world, of one’s surroundings, the striving for public recognition, for reputation, for honour emanate from our childhood years.

We ought to make it our object to bring about just the opposite.

The child should be brought up to be modest, to learn that happiness lies in the feeling of having done one’s duty, in the quiet joys of life, in work, in a capacity for enjoyment.

It is our duty to limit the child’s vanity, to restrain his ambition, and to train him to be self-reliant.

One who has learned to consider contentment with oneself--not self-satisfaction based on vanity and arrogance--as worth more than what people say about one has found the way to health and happiness.

Who would deny that a mirror has its uses?

Who does not know that it is necessary occasionally to observe ourselves in the mirror of the body and the soul so that we may recognize our shortcomings, remove our blemishes, and make ourselves better and more beautiful?

All excess becomes a vice.

A mirror is a dangerous thing for the vain person who cannot live without it.

Everything is a mirror to him.

The world as a whole is a mirrored salon which reflects his image from every point.

But he fails to see that behind these mirrors there is another world to which he has lost access.

For the next step beyond this mirror-neurosis is insanity, a disease which we now know is a losing of oneself in oneself.

_Printed in Great Britain by The Cheltenham Press, Cheltenham, Glos.

_ TRANSCRIBER’S NOTE

Archaic, unusual and inconsistent spellings have been kept in the text.

Obvious misspellings have been fixed.

Details of the changes: PAGE original text[**corrected text] 12 the glory of supreme worldy[**worldly] wisdom and branding 42 being a phsyician[**physician].

That’s a great, a noble, 64 could wear the shirt of a happy man.

Mesengers[**Messengers] 79 experiences can strip of[**off] the pollen linked with 105 The servants, the family phsyician[**physician], the music 106 its origin in our life’s needs.

We woman[**women] all 113 on the homœpathic[**homœopathic] principle.

They fight the 114 to work.

For behind their zeal to accummulate[**accumulate] 119 suprising[**surprising] forms among the victims of hysteria.

129 if she lost him!

But a careful psychanalysis[**psychoanalysis] 129 brought forth ample and convincing comfirmation[**confirmation] 138 country of the bethrothal[**betrothal] period, and thus 146 example from our daily life.

A women[**woman] is 146 pyschic[**psychic] origin.

When we investigated carefully 157 to a splinter in the brain.

An excellent mataphor[**metaphor]!

) 158 instincts and impulses with dont’s[**don’ts].

The sum 159 and the Checko[**Czech] rustic are always at each other’s 160 wage a war for exsistence[**existence].

A few survive longer 172 of their excitement is imcomprehensible[**incomprehensible] 179 in all likelihood takes it[**its] origin from the sexual 179 “Walkyre[**Valkyrie],” that forced the dagger into Tullio 183 the feeling that the counsellor’s malicious wittiism[**witticism] 211 or they are ridicously[**ridiculously] conceited, and never cease 214 its environment and has inplanted[**implanted] in it a End of Project Gutenberg's The Depths of the Soul, by William Stekel *** END OF THE PROJECT GUTENBERG EBOOK THE DEPTHS OF THE SOUL: PSYCHO-ANALYTICAL STUDIES *** Updated editions will replace the previous one—the old editions will be renamed.

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