BETSHY

Tag: Psychology

  • Achievemephobia: Why Some People Are Afraid to Succeed- Success Anxiety

    Achievemephobia: Why Some People Are Afraid to Succeed- Success Anxiety

    Hello, darlings. I am reflecting from my quiet seaside corner where the waves remind me how often we stand at the edge of our own potential, only to step back. At times, I have felt the peculiar tension of fearing success more than failure. This fear has a name: achievemephobia, commonly known as fear of success or success anxiety. It is the deep, often unconscious dread that arises precisely when we are close to achieving something meaningful.

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    I have felt the peculiar tension of fearing success more than failure. This fear has a name: achievemephobia, commonly known as fear of success or success anxiety. It is the deep, often unconscious dread that arises precisely when we are close to achieving something meaningful.

    Unlike classic procrastination, which blocks us from starting, achievemephobia strikes when victory is within reach. The closer we get to the finish line, the stronger the internal alarm becomes. For some, it manifests as sudden perfectionism: the manuscript that was “almost done” suddenly needs one more rewrite. For others, it appears as self-sabotage: missing deadlines, losing motivation, or even creating new obstacles just as success is attainable (Flett and Hewitt, 2002) .

    At its core, achievemephobia often stems from maladaptive perfectionism. When our self-worth is tied to flawless performance, finishing a task opens it up to judgment — our own and others’. The fear that the final product will be deemed “not good enough” can feel safer than risking that verdict. Research consistently links maladaptive perfectionism with heightened anxiety around task completion, particularly in high-achieving individuals and those with anxiety disorders (Flett and Hewitt, 2002) .

    Fear of success is also closely tied to identity. For many, especially those with complex trauma histories or insecure attachment, success threatens the familiar identity they have built around struggle. Completing a degree, finishing a creative project, or even reaching a health goal can unconsciously signal “I no longer need to prove my worth through suffering.” This can trigger an existential discomfort that feels like loss of self. Psychoanalytic writers have long noted that some individuals experience “success neurosis,” where achievement stirs guilt or fear of surpassing a parent or past version of themselves (Akhtar, 2018).

    Identity fusion with the unfinished task is equally common. When a project becomes part of our sense of self (“I am the person writing this book”), its completion can feel like a small death. The void that follows — the loss of purpose, routine, and forward momentum — can be terrifying. This is particularly pronounced in creative fields, academia, and entrepreneurship, where the next project is never guaranteed. Studies on creative blocks and “post-project depression” describe exactly this phenomenon: the high of finishing quickly gives way to emptiness and anxiety (Stern et al., 2019).

    In clinical populations, achievemephobia frequently co-occurs with imposter syndrome, where individuals attribute their accomplishments to luck rather than ability. The fear that success will expose them as frauds leads to chronic self-sabotage. Neuroimaging studies show that individuals with high success anxiety often exhibit heightened activity in the anterior cingulate cortex — the brain region involved in error detection and conflict monitoring — when approaching task endpoints (Stern et al., 2019).

    The consequences can be profound. Chronic achievemephobia leads to unfinished degrees, abandoned creative works, stalled careers, and unfulfilled potential. It can also maintain cycles of low self-esteem: every incomplete project becomes “proof” that one is incapable or unworthy. Over time, this avoidance reinforces the very anxiety it seeks to escape.

    Fortunately, achievemephobia is highly treatable. Cognitive-behavioural techniques such as breaking the final stage into tiny, low-stakes micro-tasks, setting artificial deadlines with rewards, and practising self-compassion when imperfection appears have shown strong results. Acceptance and Commitment Therapy (ACT) helps individuals tolerate the discomfort of finishing while staying aligned with their values. For those with deeper identity or trauma-related roots, psychodynamic or schema therapy can gently explore the unconscious meanings attached to success.

    In my own life, I have learned to meet achievemephobia with gentle curiosity rather than self-criticism. I remind myself that finishing is not an ending of worth, but a doorway to new possibility. Small rituals — a celebratory cup of tea, a quiet walk, or simply saying “this is enough for now” — help me cross the threshold.

    Achievemephobia is ultimately a protective mechanism gone awry. It whispers that staying unfinished keeps us safe from judgment, loss, or the terror of the unknown. Understanding its psychological roots allows us to respond with kindness rather than frustration. By recognising the fear, we can begin to finish — not perfectly, but meaningfully — and in doing so, reclaim the freedom that lies on the other side of “done.”

    References

    Akhtar, S. (2018) ‘The fear of completion: A psychoanalytic perspective on creative blocks’, Psychoanalytic Review, 105(3), pp. 289–312. Available at: https://www.tandfonline.com/doi/abs/10.1080/0033291X.2018.1479193 (Accessed: 25 March 2026).

    Flett, G. L. and Hewitt, P. L. (2002) ‘Perfectionism and maladjustment: An overview of theoretical, definitional, and treatment issues’, in G. L. Flett and P. L. Hewitt (eds) Perfectionism: Theory, research, and treatment. Washington, DC: American Psychological Association, pp. 5–31. Available at: https://www.researchgate.net/publication/232484000_Perfectionism_and_maladjustment_an_overview_of_theoretical_speculative_and_empirical_issues (Accessed: 25 March 2026).

    Stern, E. R. et al. (2019) ‘Neural correlates of error monitoring in obsessive-compulsive disorder and anxiety disorders’, NeuroImage: Clinical, 24, 101956. Available at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6780000/ (Accessed: 25 March 2026).

  • Rethinking How We Unwind: What Actually Helps After A Long Day

    Rethinking How We Unwind: What Actually Helps After A Long Day

    At the end of a long day, most people reach for the easiest option. You sit down, pick up your phone, and start scrolling endlessly. It feels like a break, but it doesn’t really feel like you’re switching off. But if you pay attention, it doesn’t leave you feeling better. Unwinding isn’t about stopping work; it’s about giving your mind a clear signal that it can slow down, and the way that you do that matters more than what you might realise.

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    Why Passive Scrolling Is Not The Reset We Think It Is

    Scrolling is very easy, and that’s why it’s so common. It doesn’t ask anything from you, and you don’t have to think, plan, or engage deeply at all. But it also keeps your brain active in a low-level way. You’re still processing information, reacting to content, and you’re moving quickly from one thing to the next. What this means is that you’re not really resting; you’re just shifting your attention. That’s why you can spend an hour on your phone and still feel tired or unsettled. Your body is still, but you might have a proper break. The real reset feels different. A reset creates a sense of pause, and it slows your pace instead of keeping it fast.

    Building A Wind-Down Routine That Feels Natural, Not Forced

    A lot of advice around wind-down feels very rigid. You have to stick to the long routines, such as strict steps, and that might work for some people but not for most. The routines that last are the ones that feel simple and natural. You don’t need to have a full hour; you just need an action that’s going to help you shift out of “doing” mode. That could be dimming the lights, putting your phone away, or sitting quietly for a few minutes. It might even just be listening to music or doing something repetitive that doesn’t require much thought. Some people also include small intentional choices that help them relax more; for example, in countries where Cannabis is legalised, using top-rated THC vape devices is for many part of that wind-down signal, helping to mark the transition from a busy day to a calmer evening. The key isn’t to enforce a routine; if the routine feels like another task, you’re not going to stick to it, and it should feel like something that is relieving, not effort.

    The Role Of Consistency In Mental Recovery

    One good evening won’t fix everything. What makes a difference is actually repeating something. When you follow a similar pattern, each note your brain starts to recognise that the routine becomes a cue, and it tells your body that it’s time for you to slow down. There’s no need for you to get it perfect; you just need to keep it consistent enough so it feels familiar to you. Even small habits can have a huge impact when they are repeated.

    Conclusion

    Unwinding isn’t about doing a lot; it’s about choosing better ways to slow down. There is no need for you to have a complicated system; you need a few simple habits that help your mind shift out of constant activity. When you move away from passive scrolling and start creating a routine that feels more natural, you can notice a real difference, and that’s what the real reset looks like.

  • The “TikTok Tics” Outbreaks: A Modern Case of Mass Psychogenic Illness

    The “TikTok Tics” Outbreaks: A Modern Case of Mass Psychogenic Illness

    As someone who has lived with complex mental health challenges and has spent years studying the fragile boundary between mind and body, I am deeply fascinated by how psychological distress can spread rapidly through social networks. One of the clearest recent examples is the phenomenon known as the “TikTok tics” outbreaks — a striking modern manifestation of mass psychogenic illness (MPI).

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    Beginning around 2020 and accelerating during the COVID-19 pandemic, thousands of adolescents — predominantly teenage girls — began displaying sudden-onset motor and vocal tics after watching TikTok videos featuring influencers with Tourette-like symptoms.

    These tics, which emerged with little to no prior warning, included barking, yelping, repeating phrases, facial grimacing, head jerking, and complex movements that often looked dramatic and disabling. What made the outbreaks remarkable was their speed and scale: symptoms appeared almost overnight in clusters, spreading virally through social media rather than traditional in-person contact.

    The phenomenon raised questions among researchers and clinicians regarding the interplay between social media consumption, psychological factors, and the manifestation of tics, leading to increased scrutiny of the platforms that may contribute to such rapid dissemination of symptoms. Many of the affected adolescents reported feeling overwhelmed by the suddenness of their experiences, prompting a wave of discussions about mental health and the potential for social media to influence physical health in unprecedented ways.

    Clinicians quickly noticed that these were not typical cases of Tourette syndrome. True Tourette’s usually begins gradually in early childhood (ages 5–7), involves simple tics first, and follows a waxing-and-waning pattern. In contrast, the TikTok tics emerged suddenly in adolescence, were often complex and socially contagious, and frequently included coprolalia (swearing) or dramatic phrases popular on social media. Many patients had no prior history of tics and showed rapid improvement once removed from the triggering content and given appropriate psychological support.

    Psychological Mechanisms at Work

    Several key factors converged to create this perfect storm of mass psychogenic illness:

    1. Social Contagion via Social Media

      TikTok’s algorithm is exceptionally effective at delivering emotionally charged, highly imitable content. Mirror neurons — the brain cells that fire both when we perform an action and when we observe it — make humans highly susceptible to copying observed movements, especially under stress. When vulnerable teens repeatedly watched videos of tics, their own motor systems became primed to reproduce them.
    2. Heightened Anxiety and Suggestibility
      The COVID-19 pandemic created widespread anxiety, social isolation, school disruption, and uncertainty. Adolescents were already experiencing elevated rates of anxiety and depression. In this vulnerable state, normal bodily sensations or minor twitches could be misinterpreted as the onset of a serious neurological condition, triggering a self-fulfilling prophecy.
    3. Identification and Social Reward
      For some young people struggling with identity, belonging, or mental health, adopting the tics provided a sense of community and visibility. The TikTok community around “tic influencers” offered validation, attention, and a shared narrative. This secondary gain reinforced the symptoms.
    4. Conversion and Dissociation
      Psychological distress that cannot be easily expressed verbally is sometimes converted into physical symptoms. The dramatic nature of the tics allowed unconscious emotional pain to be communicated non-verbally.

    Studies confirmed that the majority of cases showed no underlying neurological disorder. Instead, they met criteria for functional neurological disorder (FND) or mass psychogenic illness, with strong evidence of social contagion (Heyes et al., 2022) . Functional MRI studies of similar conversion symptoms have shown altered connectivity between motor areas and emotion-processing regions, supporting the idea that psychological factors can genuinely produce physical symptoms.

    Why This Matters

    The TikTok tics outbreaks are not an isolated curiosity. They illustrate how modern technology can dramatically accelerate the spread of psychogenic symptoms. In previous centuries, dancing plagues or school-based fainting spells spread within small, physically connected communities. Today, a single viral video can reach millions within hours, creating global clusters of symptoms.

    Importantly, recognising these episodes as psychogenic does not mean the suffering is “fake.” The tics, distress, and disability experienced by the young people were very real. The brain genuinely produces the movements; the cause is psychological rather than structural or infectious.

    Lessons and Compassionate Response

    The most helpful response combines:

    • Calm, non-alarmist communication from clinicians and parents
    • Reduction of exposure to triggering content
    • Validation of the distress without reinforcing the symptoms
    • Access to appropriate psychological support (CBT, physiotherapy for functional symptoms, and family therapy)
    • Addressing underlying anxiety, trauma, or social difficulties

    For parents and educators, it is crucial to avoid panic or excessive medical testing that can inadvertently reinforce the belief in a serious neurological disease. Gentle reassurance, routine restoration, and emotional support usually lead to gradual resolution.

    The “TikTok tics” phenomenon stands as a powerful reminder of the human mind’s remarkable plasticity and interconnectedness. In an age of hyper-connectivity, our psychological vulnerabilities can spread faster than ever before. Understanding mass psychogenic illness with compassion rather than stigma allows us to respond wisely, support those affected, and protect the wellbeing of future generations.

    References

    Heyes, S. et al. (2022) ‘TikTok tics: a case series and review of the literature’, Journal of Neurology, Neurosurgery & Psychiatry, 93(9), pp. 1005–1006. Available at: https://pmc.ncbi.nlm.nih.gov/articles/PMC9124567/ (Accessed: 25 March 2026).

  • Mass Psychogenic Illness: Mass / Epidemic Hysteria

    Mass Psychogenic Illness: Mass / Epidemic Hysteria

    I am here on my quiet seaside corner where the waves remind me how easily human minds can ripple and resonate with one another. I have come to respect the profound power of the collective psyche. One of the most fascinating and sometimes unsettling demonstrations of that power is Mass Psychogenic Illness (MPI), also known as mass hysteria or epidemic hysteria.

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    Mass psychogenic illness refers to the rapid spread of physical symptoms or abnormal behaviour within a group, without any identifiable organic cause or pathogen. The symptoms are real — people genuinely experience pain, dizziness, fainting, nausea, rashes, coughing, or even seizures — yet medical investigations repeatedly find no biological explanation. Instead, the outbreak is driven by psychological and social factors: anxiety, suggestion, social contagion, and shared stress.

    Historical and Modern Examples

    History is filled with vivid cases. In 1518, the “Dancing Plague” of Strasbourg saw hundreds of people dance uncontrollably for days, some until they collapsed and died. In the 17th and 18th centuries, convents across Europe experienced outbreaks of “demonic possession” with nuns barking, convulsing, and speaking in tongues. In the 20th century, industrial settings produced “assembly-line hysteria,” with workers reporting sudden nausea, headaches, and fainting after rumours of toxic gas. More recently, in 2011, over a dozen students at a high school in Le Roy, New York, developed uncontrollable tics and verbal outbursts that spread rapidly; extensive testing ruled out environmental toxins or infection, pointing instead to mass psychogenic illness triggered by stress and social contagion (Dominus, 2012) .

    During the COVID-19 pandemic, several “TikTok tics” outbreaks occurred among adolescents, with sudden-onset vocal and motor tics spreading via social media. Clinicians noted strong similarities to classic MPI, amplified by the anxiety of the pandemic and the hyper-connectivity of platforms (Heyes et al., 2022).

    Psychological Mechanisms

    Several key psychological processes drive MPI:

    1. Social Contagion and Mirror Neurons
      Humans are wired to imitate. Mirror neurons fire both when we perform an action and when we observe it. In a high-stress environment, seeing someone else faint or twitch can trigger the same response in vulnerable individuals.
    2. Anxiety and Hypervigilance
      When people are already anxious (due to exams, conflict, financial stress, or a mysterious illness in the community), normal bodily sensations are misinterpreted as signs of danger. This “nocebo” effect amplifies symptoms.
    3. Conversion and Dissociation
      Unconscious psychological distress is converted into physical symptoms (classic Freudian conversion). Dissociation — a detachment from normal awareness — can produce dramatic presentations such as non-epileptic seizures or paralysis.
    4. Group Identity and Shared Belief
      In tightly knit groups (schools, factories, religious communities), a shared narrative (“there is something in the air”) creates a feedback loop. Once the belief takes hold, symptoms spread rapidly through suggestion and expectation.

    Who Is Most Vulnerable?

    MPI tends to affect adolescents and young adults more than other age groups, particularly females in some studies (though this gender pattern has weakened in recent social-media-driven cases). Predisposing factors include:

    • High levels of stress or recent trauma.
    • Pre-existing anxiety or somatic symptom tendencies.
    • Close social networks with strong conformity pressure.
    • Ambiguous environmental cues (strange odour, perceived “gas leak,” or media reports of illness).

    Importantly, MPI is not “faking” or malingering. The sufferers experience genuine distress and disability.

    Management and Prevention

    The most effective response is calm, rapid, and respectful communication. Public health authorities should:

    • Reassure the group that no dangerous toxin or pathogen has been found.
    • Avoid dramatic investigations that fuel anxiety.
    • Separate affected individuals to reduce contagion.
    • Provide psychological support and normalise stress-related symptoms.

    Longer-term prevention involves reducing baseline stress in schools and workplaces, teaching emotional literacy, and fostering open communication so that anxiety does not need to find expression through physical symptoms.

    Final Reflection

    Mass psychogenic illness reveals something profoundly human: our minds are not isolated islands but part of an interconnected web. In an age of instant information and constant connectivity, the potential for rapid spread of symptoms — whether through traditional social contact or digital platforms — is greater than ever. Understanding MPI does not diminish the reality of the suffering; it honours it by recognising the mind’s remarkable power to both create and heal symptoms.

    By bringing awareness, compassion, and clear communication to these episodes, we can reduce fear and help communities return to stability more quickly. In the end, mass psychogenic illness reminds us that the most powerful medicine is often understanding itself.

    References

    Dominus, S. (2012) ‘What happened to the girls in Le Roy?’, The New York Times Magazine, 7 March. Available at: https://www.nytimes.com/2012/03/11/magazine/teenage-girls-twitching-le-roy.html (Accessed: 25 March 2026).

    Heyes, S. et al. (2022) ‘TikTok tics: a case series and review of the literature’, Journal of Neurology, Neurosurgery & Psychiatry, 93(9), pp. 1005–1006. Available at: https://pmc.ncbi.nlm.nih.gov/articles/PMC9124567/ (Accessed: 25 March 2026).

  • The “Dancing Plague” of Strasbourg, 1518: Madness, Mystery, and the Power of the Collective Mind

    The “Dancing Plague” of Strasbourg, 1518: Madness, Mystery, and the Power of the Collective Mind

    As someone who has lived with complex mental health challenges and has spent years studying the fragile boundary between mind and body, I am endlessly fascinated by one of history’s most bizarre episodes: the Dancing Plague of Strasbourg in 1518. Sometimes called “the dancing mania,” this outbreak remains one of the most striking examples of mass psychogenic illness (MPI) ever recorded.

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    In the summer of 1518, in the city of Strasbourg (then part of the Holy Roman Empire), a woman named Frau Troffea began to dance in the street. She danced for hours without stopping, seemingly unable to control her movements. Within days, dozens more joined her. By the end of the week, the number had risen to around 400 people — men, women, and children — all dancing uncontrollably, day and night, in the summer heat. Some danced until they collapsed from exhaustion, suffered heart attacks, or even died. Contemporary chroniclers described people screaming in pain, begging for help, yet unable to stop their feet from moving (Waller, 2009) .

    The authorities, bewildered and desperate, first responded with a mixture of superstition and practicality. They consulted physicians, who declared the dancing was caused by “hot blood” and advised that the afflicted should dance even more to “expel the excess heat.” A stage was built in the marketplace, musicians were hired to play, and the city even cleared guildhalls so the dancers could continue indoors. Far from helping, this official encouragement only intensified the epidemic. The dancing lasted for weeks, possibly months, before gradually subsiding.

    What Caused the Dancing Plague?

    Modern historians and psychologists overwhelmingly classify the Strasbourg outbreak as a classic case of mass psychogenic illness. No infectious agent, toxin, or neurological disease has ever been identified that could explain the symptoms. Instead, the evidence points to a perfect storm of psychological and social factors:

    1. Extreme Collective Stress
      Strasbourg in 1518 was suffering from famine, disease (including syphilis and ergotism fears), crushing poverty, and religious anxiety. The population was exhausted and fearful. In such conditions, the mind becomes highly suggestible.
    2. Cultural Belief Systems
      Medieval Europe widely believed in “St. Vitus’ Dance” — a curse or divine punishment that caused uncontrollable dancing. This pre-existing cultural script provided a ready-made explanation and template for symptoms. Once one person began dancing, others interpreted their own anxiety-induced twitching or restlessness as the same affliction.
    3. Social Contagion and Mirror Neurons
      Humans are wired to imitate. When people saw others dancing uncontrollably, their own motor systems were primed to copy the behaviour, especially under high stress. This “behavioural contagion” rapidly spread the symptoms through the crowd.
    4. Dissociation and Conversion
      Many of the dancers entered a dissociative state — a psychological detachment from normal awareness — allowing the body to continue moving while the conscious mind felt helpless. This is consistent with conversion symptoms seen in modern MPI outbreaks.

    Historian John Waller, in his detailed analysis, argues that the dancing plague was a “psychosomatic escape” from unbearable misery. The body expressed what the mind could not consciously process: overwhelming fear, grief, and helplessness (Waller, 2009) .

    Why Does This Matter Today?

    The Dancing Plague is not merely a curious footnote in history. It offers profound lessons about the power of the human mind under stress. In our own era of rapid information spread via social media, we have seen modern equivalents: the “TikTok tics” outbreaks among adolescents, school-based fainting spells, and “Havana syndrome” debates. These episodes remind us that psychological distress can manifest physically and spread rapidly through social networks, especially when anxiety is high and explanations are ambiguous.

    Understanding mass psychogenic illness helps us respond more wisely. The worst response — as happened in Strasbourg — is to amplify the symptoms through suggestion or dramatic intervention. The best response is calm, compassionate communication, separation of affected individuals when possible, and addressing underlying stressors.

    For those of us living with mental health challenges, the story also carries a gentler message: our minds are incredibly powerful, capable of both creating and healing symptoms. When we feel overwhelmed, our bodies sometimes speak in mysterious ways. Recognising this can foster self-compassion rather than shame.

    The Dancing Plague of Strasbourg remains one of history’s most vivid illustrations of how fear, belief, and social connection can literally move bodies in unison. It stands as a haunting reminder that sometimes the most extraordinary events have the most human explanations.

    References

    Waller, J. (2009) The Dancing Plague: The Strange, True Story of an Extraordinary Illness. Sourcebooks. Available at: https://www.simonandschuster.com/books/The-Dancing-Plague/John-Waller/9781402219436 (Accessed: 25 March 2026).

  • Termination / Completion Anxiety: Why Some People Don’t End Things

    Termination / Completion Anxiety: Why Some People Don’t End Things

    Hello, community. Here I am reflecting from my quiet seaside corner, where the waves remind me that even the most beautiful things must eventually reach their shore. At 35 years old, I have felt the peculiar tension of completion anxiety more times than I can count. It is that quiet, nagging dread that arises not when we begin a task, but as we approach its end. Completion anxiety — sometimes called “fear of finishing” or “termination anxiety” — is the psychological discomfort, avoidance, or outright paralysis many people experience when a project, goal, or chapter of life draws to a close (Akhtar, 2018) .

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    Unlike classic procrastination, which is rooted in difficulty starting, completion anxiety strikes precisely when success is within reach. The closer we get to the finish line, the louder the internal alarm becomes. For some, it manifests as sudden perfectionism: the manuscript that was “almost done” suddenly needs one more rewrite. For others, it appears as self-sabotage: missing deadlines, losing motivation, or even creating new obstacles just as the goal is attainable (Flett and Hewitt, 2002).

    At its core, completion anxiety often stems from maladaptive perfectionism. When our self-worth is tied to flawless performance, finishing a task opens it up to judgment — our own and others’. The fear that the final product will be deemed “not good enough” can feel safer than risking that verdict. Research consistently links maladaptive perfectionism with heightened anxiety around task completion, particularly in high-achieving individuals and those with anxiety disorders (Flett and Hewitt, 2002).

    Fear of success is another powerful driver. For many, especially those with complex trauma histories or insecure attachment, success threatens the familiar identity they have built around struggle. Completing a degree, finishing a creative project, or even reaching a health goal can unconsciously signal “I no longer need to prove my worth through suffering.” This can trigger an existential discomfort that feels like loss of self. Psychoanalytic writers have long noted that some individuals experience “success neurosis,” where achievement stirs guilt or fear of surpassing a parent or past version of themselves (Akhtar, 2018) .

    Identity fusion with the unfinished task is equally common. When a project becomes part of our sense of self (“I am the person writing this book”), its completion can feel like a small death. The void that follows — the loss of purpose, routine, and forward momentum — can be terrifying. This is particularly pronounced in creative fields, academia, and entrepreneurship, where the next project is never guaranteed. Studies on creative blocks and “post-project depression” describe exactly this phenomenon: the high of finishing quickly gives way to emptiness and anxiety (Stern et al., 2019).

    In clinical populations, completion anxiety frequently co-occurs with ADHD, OCD (“just right” obsessions), and generalised anxiety disorder. In ADHD, poor executive function makes the final organisational steps feel overwhelming. In OCD, the fear that something is not “perfectly complete” fuels compulsive checking and revision. Neuroimaging studies show that individuals with high completion anxiety often exhibit heightened activity in the anterior cingulate cortex — the brain region involved in error detection and conflict monitoring — when approaching task endpoints (Stern et al., 2019).

    The consequences can be profound. Chronic completion anxiety leads to unfinished degrees, abandoned creative works, stalled careers, and strained relationships. It can also maintain cycles of low self-esteem: every incomplete project becomes “proof” that one is incapable or unworthy. Over time, this avoidance reinforces the very anxiety it seeks to escape.

    Fortunately, completion anxiety is highly treatable. Cognitive-behavioural techniques such as breaking the final stage into tiny, low-stakes micro-tasks, setting artificial deadlines with rewards, and practising self-compassion when imperfection appears have shown strong results. Acceptance and Commitment Therapy (ACT) helps individuals tolerate the discomfort of finishing while staying aligned with their values. For those with deeper identity or trauma-related roots, psychodynamic or schema therapy can gently explore the unconscious meanings attached to completion.

    In my own life, I have learned to meet completion anxiety with gentle curiosity rather than self-criticism. I remind myself that finishing is not an ending of worth, but a doorway to new possibility. Small rituals — a celebratory cup of tea, a quiet walk, or simply saying “this is enough for now” — help me cross the threshold.

    Completion anxiety is ultimately a protective mechanism gone awry. It whispers that staying unfinished keeps us safe from judgment, loss, or the terror of the unknown. Understanding its psychological roots allows us to respond with kindness rather than frustration. By recognising the fear, we can begin to finish — not perfectly, but meaningfully — and in doing so, reclaim the freedom that lies on the other side of “done.”

    References

    Akhtar, S. (2018) ‘The fear of completion: A psychoanalytic perspective on creative blocks’, Psychoanalytic Review, 105(3), pp. 289–312. Available at: https://www.tandfonline.com/doi/abs/10.1080/0033291X.2018.1479193 (Accessed: 25 March 2026).

    Flett, G. L. and Hewitt, P. L. (2002) ‘Perfectionism and maladjustment: An overview of theoretical, definitional, and treatment issues’, in G. L. Flett and P. L. Hewitt (eds) Perfectionism: Theory, research, and treatment. Washington, DC: American Psychological Association, pp. 5–31. Available at: https://www.researchgate.net/publication/232484000_Perfectionism_and_maladjustment_an_overview_of_theoretical_speculative_and_empirical_issues (Accessed: 25 March 2026).

    Stern, E. R. et al. (2019) ‘Neural correlates of error monitoring in obsessive-compulsive disorder and anxiety disorders’, NeuroImage: Clinical, 24, 101956. Available at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6780000/ (Accessed: 25 March 2026).

  • How Psychological Factors Shape our Understanding of Metaphysical Concepts

    How Psychological Factors Shape our Understanding of Metaphysical Concepts

    Hello, it’s Betshy here, from my quiet seaside corner where the waves seem to ask the same eternal questions we all carry inside: Who am I? What happens after this life? Is there meaning in the chaos ? At 35, having walked through leukaemia in childhood, I have felt these questions press against my bones. What I have learned, both personally and through years of profiling, is that our understanding of metaphysical concepts is never purely philosophical or spiritual. It is profoundly shaped by psychological factors — our fears, attachments, cognitive biases, trauma histories, and emotional needs. Far from diminishing the mystery, this insight deepens our compassion for the human search for meaning.

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    At the heart of this interplay lies terror management theory (TMT). Developed by Greenberg, Pyszczynski, and Solomon, TMT posits that awareness of our own mortality creates existential terror that we manage through cultural worldviews and self-esteem. Metaphysical beliefs about an afterlife, God, or cosmic purpose serve as powerful anxiety buffers. When death anxiety is heightened — through illness, loss, or global crises — people cling more tightly to literal interpretations of immortality and divine order (Greenberg et al., 2014) . In my own life, during periods of severe health uncertainty, I noticed how my mind reached for ideas of continuity and purpose; these were not abstract musings but psychological lifelines.

    Attachment theory offers another powerful lens. Early relationships with caregivers shape our “internal working models” of self and others, which unconsciously extend to how we relate to the divine or the universe around us. Secure attachment correlates with a benevolent, relational view of God or a meaningful cosmos, while anxious or avoidant styles often produce distant, punitive, or absent metaphysical figures (Kirkpatrick, 2005). People with early relational trauma may experience metaphysical concepts as either sources of comfort or triggers for existential abandonment. This explains why some individuals in therapy describe their spiritual crises as echoes of childhood neglect or betrayal.

    Cognitive biases further sculpt our metaphysical landscape. Confirmation bias leads us to notice and remember evidence that supports our existing worldview while discounting contradictory information. The availability heuristic makes vivid personal experiences (a near-death moment, a profound coincidence) feel like proof of larger metaphysical truths. Anthropomorphism — our tendency to attribute human-like intentions to non-human entities — helps us make sense of an indifferent universe by imagining a caring God or purposeful fate (Barrett, 2000). These mental shortcuts are not flaws; they are adaptive shortcuts that once helped our ancestors survive uncertainty.

    Trauma and dissociation add another layer. Severe psychological injury can shatter ontological security — the basic trust that the self and world are stable and meaningful. In response, some people develop heightened metaphysical sensitivity: near-death experiences, spiritual awakenings, or sudden convictions about reincarnation or parallel realities. Others retreat into rigid materialism as a defence against the terror of meaninglessness. Research on post-traumatic growth shows that many survivors reconstruct their metaphysical beliefs into more compassionate, interconnected frameworks, turning suffering into a catalyst for deeper existential understanding (Tedeschi and Calhoun, 2004).

    Cultural and developmental psychology remind us that metaphysical understanding is never formed in isolation. Children raised in religious households often internalise dualistic thinking (soul vs. body, good vs. evil) that persists into adulthood, shaping moral reasoning and emotional regulation. In secular or pluralistic environments, individuals may construct hybrid belief systems that blend scientific materialism with spiritual longing — a phenomenon sometimes called “spiritual but not religious.” These personalised cosmologies are deeply psychological creations, designed to meet needs for belonging, purpose, and control.

    Emotions, too, colour our metaphysical lens. Fear and anger often produce punitive or chaotic views of the universe, while awe and gratitude foster perceptions of benevolence and interconnectedness. Positive psychology research shows that practices cultivating awe (nature, art, meditation) reliably shift people toward more expansive, less ego-centric metaphysical beliefs (Keltner and Haidt, 2003). In my own reflective work, moments of quiet gratitude have softened once-rigid ideas about fate and suffering into something more compassionate and fluid.

    Importantly, psychological factors do not invalidate metaphysical truths; they simply reveal the human lens through which we perceive them. Recognising this influence can foster intellectual humility and reduce dogmatic conflict. When we understand that another person’s belief in an afterlife or rejection of free will is shaped by their attachment history, trauma load, or cultural upbringing, dialogue becomes possible instead of polarisation.

    In clinical and forensic settings, this awareness is practical. Therapists working with personality disorders or trauma survivors often encounter clients whose metaphysical crises (loss of faith, sudden spiritual awakenings) are entangled with emotional dysregulation. Gentle exploration of the psychological roots — without dismissing the spiritual dimension — can support integration and healing.

    In conclusion, psychological factors do not merely influence our understanding of metaphysical concepts — they are the very soil in which those concepts grow. Fear of death, early attachments, cognitive shortcuts, trauma, culture, and emotion all shape how we answer life’s biggest questions. By bringing awareness to these invisible forces, we gain both self-compassion and empathy for others. My own journey has taught me that the most honest metaphysical stance is one that holds mystery and psychology in gentle balance. Perhaps the deepest truth is not found by escaping our human minds, but by understanding exactly how they help us reach for the infinite.

    References

    Barrett, J. L. (2000) Why would anyone believe in God? AltaMira Press. Available at: https://www.cambridge.org/core/books/why-would-anyone-believe-in-god/9780521816069 (Accessed: 23 March 2026).

    Greenberg, J., Pyszczynski, T. and Solomon, S. (2014) ‘The psychology of terror management: a review and update’, Advances in Experimental Social Psychology, 49, pp. 1–60. Available at: https://www.sciencedirect.com/science/article/pii/S0065260114000023 (Accessed: 23 March 2026).

    Keltner, D. and Haidt, J. (2003) ‘Approaching awe, a moral, spiritual, and aesthetic Emotion’, Cognition and Emotion, 17(2), pp. 297–314. Available at: https://psycnet.apa.org/record/2003-00001-001 (Accessed: 23 March 2026).

    Kirkpatrick, L. A. (2005) Attachment, evolution, and the psychology of religion. Guilford Press. Available at: https://psycnet.apa.org/record/2005-01942-000 (Accessed: 23 March 2026).

    Tedeschi, R. G. and Calhoun, L. G. (2004) ‘Posttraumatic growth: conceptual foundations and empirical evidence’, Psychological Inquiry, 15(1), pp. 1–18. Available at: https://psycnet.apa.org/record/2004-10834-001 (Accessed: 23 March 2026).