BETSHY

Tag: Psychology

  • Ontological Autonomy: How to Reclaim Your Sense of Self in a Chaotic World

    Ontological Autonomy: How to Reclaim Your Sense of Self in a Chaotic World

    In a world that constantly demands we perform, conform, and outsource our identity to algorithms, trends, and external validation, the concept of ontological autonomy has never been more relevant. It represents the hard-won ability to exist as a coherent, self-authored being — not defined by others’ expectations, trauma, or societal scripts, but rooted in one’s own authentic sense of being.

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    Ontological autonomy builds directly on the work of thinkers who explored ontological security and insecurity. While ontological insecurity (Laing, 1960) describes a fragile sense of self that feels constantly threatened with dissolution or engulfment, ontological autonomy is its empowered counterpart: the capacity to maintain a stable, continuous sense of “I am” even when faced with chaos , rejection, or existential pressure. This autonomy enables individuals to navigate life’s uncertainties with resilience and self-assuredness, fostering a deeply rooted understanding of one’s identity that remains intact despite external challenges.

    Furthermore, ontological autonomy not only encourages personal growth but also promotes healthier relationships, as it allows individuals to engage authentically with others while maintaining their own sense of self amidst the fluctuating dynamics of interpersonal connections and societal expectations. In this way, the concept of ontological autonomy serves as a vital psychological resource, equipping individuals with the strength to confront adversities and embrace their true selves without fear of losing their essence.

    Philosopher Jean-Paul Sartre laid important groundwork through his concept of bad faith — the denial of one’s freedom by hiding behind roles, excuses, or external definitions. This notion underscores the psychological struggles many individuals face in accepting the full weight of their choices and the freedom that accompanies them. True ontological autonomy, in Sartrean terms, requires radical acceptance of freedom and responsibility for one’s existence. Such acceptance is not merely an intellectual exercise; it demands a courageous confrontation with the self and an acknowledgment of the inherent anxieties that accompany genuine freedom.

    To live authentically is to refuse the temptation to let others (or circumstances) define who we are, actively crafting our own identities and destinies instead. This journey towards authenticity is fraught with challenges, as societal expectations and personal fears continuously threaten to pull us back into patterns of bad faith, where we might find temporary comfort but ultimately lose the essence of our true selves (Sartre, 1943) .

    Sociologist Anthony Giddens expanded this idea in late modernity, delving deeply into the complexities of contemporary identity and social structures. He argued that ontological security, a crucial aspect of human experience, comes from maintaining a reliable self-narrative and trusting in the continuity of social structures that provide stability in daily life. This stability is essential for individuals to navigate an increasingly complex world. In this sense, individuals must actively reflect on their beliefs, experiences, and social contexts, allowing them to adapt their identities as needed in response to changing circumstances. Such adaptability becomes even more vital in an era of rapid social transformation and uncertainty, where traditional norms and values may no longer hold the same weight as they once did, necessitating a more dynamic approach to identity formation and personal meaning (Giddens, 1991).

    Ontological autonomy, then, is the ability to sustain that narrative even when those structures crumble, requiring individuals to engage in reflexive self-understanding and deliberate identity construction.

    In clinical psychology, ontological autonomy is closely linked to Self-Determination Theory (Deci & Ryan, 2000), which emphasises the importance of individuals having the freedom to make choices and govern their own lives. The theory identifies autonomy as one of three basic psychological needs (alongside competence and relatedness), highlighting that fulfilling these needs is crucial for psychological well-being and optimal functioning. When this need is thwarted — often through controlling relationships, oppressive environments, or internalised shame — people experience alienation from their true desires and values, leading to feelings of frustration and demotivation. This disconnection can manifest in various ways, including anxiety, depression, and a sense of helplessness.

    Cultivating ontological autonomy means reclaiming authorship over one’s life choices and inner experience, fostering a deeper sense of self and stronger personal agency. By understanding and addressing the factors that impede autonomy, individuals can work towards a more authentic existence, aligning their actions with their true selves and ultimately enhancing their overall quality of life (Deci & Ryan, 2000). For trauma survivors, ontological autonomy is frequently compromised. Complex trauma can shatter the sense of a continuous, worthy self, leaving individuals feeling fragmented or defined by their wounds.

    Healing involves slowly rebuilding an internal locus of control — learning that one’s worth and reality are not dictated by past perpetrators or current circumstances. In my own journey and forensic work, I have seen how reclaiming ontological autonomy is often the turning point from survival to genuine thriving. Practically, developing ontological autonomy involves several key practices:

    • Reflexive self-awareness — regularly examining the stories we tell ourselves about who we are.
    • Boundary work — learning to say “no” without guilt and protecting personal values.
    • Value clarification — identifying what truly matters independent of external approval.
    • Tolerating existential anxiety — sitting with uncertainty rather than rushing to external validation.

    In today’s hyper-connected world, ontological autonomy is under constant threat. Social media encourages performative identities, while political and economic systems often reduce people to data points or consumers. Reclaiming it is therefore an act of quiet rebellion — a declaration that your inner reality matters.

    The journey is rarely linear. There will be days when old fears of abandonment or worthlessness pull you back into dependency. But each time you choose authenticity over approval, you strengthen the muscle of ontological autonomy. Over time, the self becomes less fragile and more resilient — not because the world becomes safer, but because you become more rooted in your own being.

    In conclusion, ontological autonomy is not selfish individualism. It is the foundation of genuine connection, ethical living, and psychological freedom. By understanding and cultivating it, we move from being shaped by the world to becoming conscious co-creators of our reality. In a time of fragmentation and noise, this may be one of the most radical and healing things we can do — both for ourselves and for the collective.

    References

    Deci, E. L. and Ryan, R. M. (2000) ‘The “what” and “why” of goal pursuits: Human needs and the self-determination of behavior’, Psychological Inquiry, 11(4), pp. 227–268. Available at: https://psycnet.apa.org/record/2000-13324-001 (Accessed: 26 March 2026).

    Giddens, A. (1991) Modernity and Self-Identity: Self and Society in the Late Modern Age. Stanford: Stanford University Press. Available at: https://www.politybooks.com/bookdetail/?isbn=9780745609324 (Accessed: 26 March 2026).

    Laing, R. D. (1960) The Divided Self: An Existential Study in Sanity and Madness. London: Penguin. Available at: https://www.penguinrandomhouse.com/books/264434/the-divided-self-by-r-d-laing/ (Accessed: 26 March 2026).

    Sartre, J-P. (1943) Being and Nothingness. London: Routledge. Available at: https://www.routledge.com/Being-and-Nothingness/Sartre/p/book/9780415274739 (Accessed: 26 March 2026).

  • The Psychological Trauma of Being Arrested: Understanding Its Impact

    The Psychological Trauma of Being Arrested: Understanding Its Impact

    As someone who has worked with trauma survivors and lived through my own mental health challenges, I know how deeply an arrest can wound a person — even when no conviction follows. Being arrested is not just a legal event; it is often a profound psychological trauma that can leave lasting scars on the mind, body, and sense of self.

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    The moment of arrest triggers an immediate and intense activation of the body’s stress response. Handcuffs, physical restraint, public exposure, and the sudden loss of freedom flood the nervous system with cortisol and adrenaline. Many people describe it as feeling like “time stops” or entering a dissociative state. This acute stress can be as traumatic as a physical assault, especially when force is used or the arrest feels unjustified (Geller et al., 2014) .

    For many, the trauma begins with the loss of autonomy. Being placed in handcuffs, searched, and transported in a police vehicle can trigger deep feelings of powerlessness and humiliation. Research shows that individuals who experience arrest often report symptoms similar to those seen in post-traumatic stress disorder (PTSD), including intrusive memories, hypervigilance, nightmares, and avoidance behaviours (Sugie and Turney, 2017). The public nature of many arrests adds a layer of social shame that can persist for years.

    The psychological impact extends far beyond the event itself. Even a short period in custody can shatter a person’s sense of safety and trust in the world. For those with pre-existing trauma, an arrest can re-activate old wounds, leading to complex PTSD symptoms. Many report lasting changes in how they view authority figures, institutions, and even their own worth. The stigma of having been arrested — whether charges are dropped or not — can damage relationships, employment prospects, and self-identity (Baćak and Nowotny, 2020).

    Physiologically, the body remembers. Chronic hyperarousal, sleep disturbances, and heightened startle responses are common. Some individuals develop somatic symptoms such as tension headaches, gastrointestinal issues, or chronic pain as the body continues to hold and convert the unprocessed trauma. Studies on recently arrested individuals show elevated rates of depression, anxiety, and substance use as maladaptive coping mechanisms.

    The trauma is often compounded by systemic factors. Marginalised communities — particularly people of colour, those from low-income backgrounds, and individuals with mental health conditions — experience higher rates of arrest and report more traumatic encounters with law enforcement. This creates a cycle where systemic injustice and personal trauma reinforce each other (Sewell et al., 2021).

    Recovery from arrest-related trauma requires gentle, trauma-informed support. Approaches such as EMDR (Eye Movement Desensitisation and Reprocessing), somatic experiencing, and trauma-focused cognitive behavioural therapy can be highly effective. Equally important is social validation — being believed and supported rather than judged or stigmatised.

    In my forensic journey and personal reflections, I have seen how an arrest can fracture a person’s sense of safety in the world. Healing begins when we acknowledge the depth of that wound without shame. If you or someone you love has experienced the trauma of arrest, know that your reactions are normal responses to an abnormal event. You are not broken — you are responding to something that was profoundly violating.

    The trauma of being arrested reminds us how fragile our sense of freedom and dignity can be. By bringing awareness and compassion to this experience, we take an important step toward healing both individuals and the systems that sometimes cause unnecessary harm.

    References

    Baćak, V. and Nowotny, K. M. (2020) ‘Criminal justice contact and health: Does race matter?’, Sociology of Race and Ethnicity, 6(3), pp. 337–352. Available at: https://journals.sagepub.com/doi/full/10.1177/0038040720914863 (Accessed: 26 March 2026).

    Geller, A. et al. (2014) ‘Aggressive policing and the mental health of young urban men’, American Journal of Public Health, 104(12), pp. 2321–2327. Available at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4103812/ (Accessed: 26 March 2026).

    Sewell, A. A. et al. (2021) ‘Police violence and public health: A review of the literature’, Annual Review of Sociology, 47, pp. 527–548. Available at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8118190/ (Accessed: 26 March 2026).

    Sugie, N. F. and Turney, K. (2017) ‘Beyond incarceration: Criminal justice contact and mental health’, American Sociological Review, 82(4), pp. 719–743. Available at: https://journals.sagepub.com/doi/full/10.1177/0003122416687318 (Accessed: 26 March 2026).

  • When the Body Speaks What the Mind Cannot: The Psychoanalysis of Conversion Symptoms

    When the Body Speaks What the Mind Cannot: The Psychoanalysis of Conversion Symptoms

    As someone who has lived with complex mental health challenges and has spent years studying the intricate dialogue between mind and body, I am continually drawn to one of the most fascinating concepts in classical psychoanalysis: conversion symptoms.

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    Conversion symptoms occur when psychological distress or unconscious conflict is transformed into physical symptoms without any identifiable organic cause. Classic examples include sudden paralysis, blindness, seizures, loss of voice (aphonia), or glove anaesthesia (numbness in the hands that does not follow neurological distribution). These symptoms are real — the person genuinely cannot move a limb or see — yet medical investigations repeatedly find no structural damage or disease. In psychoanalytic terms, the symptom is not random; it carries symbolic meaning and serves a psychological purpose.

    The concept was central to the birth of psychoanalysis. In Studies on Hysteria (1895), Josef Breuer and Sigmund Freud introduced the revolutionary idea that hysterical symptoms were not signs of neurological disease or moral weakness, but expressions of repressed psychological material. They proposed that an intolerable idea or traumatic memory is pushed out of conscious awareness through repression. The emotional energy attached to that repressed material does not disappear; instead, it is “converted” into a bodily symptom. This process provides primary gain (relief from unbearable anxiety) and often secondary gain (attention, care, or avoidance of responsibility) (Freud and Breuer, 1895) .

    Freud later refined the theory, emphasising the role of unconscious sexual conflicts. A symptom, he argued, represents a compromise formation: it simultaneously expresses a forbidden wish and punishes the individual for having that wish. For example, a young woman who develops paralysis in her legs might unconsciously be expressing both a desire to run away from a distressing family situation and guilt for that desire. The symptom allows the conflict to be expressed without the person having to consciously acknowledge it.

    From a modern perspective, conversion symptoms are understood as a form of functional neurological disorder (FND). Neuroimaging studies have shown altered connectivity between emotion-processing areas (such as the amygdala and insula) and motor or sensory regions. This supports the psychoanalytic idea that psychological distress can genuinely disrupt bodily function without structural damage (Vuilleumier, 2014).

    Conversion symptoms are more common than many realise. They frequently appear in individuals with histories of trauma, insecure attachment, or difficulty identifying and expressing emotions (alexithymia). In forensic settings, they can sometimes be mistaken for malingering, though genuine conversion symptoms involve no conscious intent to deceive. The symptom is produced unconsciously as a defence mechanism.

    Treatment in the classical psychoanalytic tradition focuses on uncovering the repressed conflict through free association, dream analysis, and interpretation of transference. The goal is not simply to remove the symptom but to help the person understand its meaning and integrate the previously dissociated material. Modern approaches often combine psychodynamic insight with cognitive-behavioural techniques, physiotherapy, and sometimes medication for co-occurring anxiety or depression.

    Importantly, conversion symptoms should never be dismissed as “all in the head.” They represent real suffering and deserve respectful, multidisciplinary care. Labelling someone as “hysterical” in the old pejorative sense can cause profound harm and deepen shame. Contemporary clinicians emphasise validation of the distress while gently exploring its psychological roots.

    In my own reflective work, I have seen how the body can become a canvas for unprocessed emotions. When words fail, the body speaks — sometimes through pain, sometimes through paralysis, sometimes through inexplicable fatigue. Recognising conversion symptoms as meaningful communications rather than random malfunctions can open the door to deeper healing.

    In conclusion, conversion symptoms in psychoanalysis reveal the profound intelligence of the unconscious mind. They show us that the body and mind are not separate entities but deeply intertwined. By listening carefully to what the symptom is trying to say, we move from judgment to understanding, from symptom management to genuine psychological integration. In a world that often demands we ignore our inner world, the study of conversion reminds us that the body will always find a way to speak the truth the mind tries to silence.

    References

    Freud, S. and Breuer, J. (1895) Studies on hysteria. Standard Edition, Vol. 2. London: Hogarth Press. Available at: https://www.penguinrandomhouse.com/books/264434/the-divided-self-by-r-d-laing/ (Accessed: 26 March 2026).

    Vuilleumier, P. (2014) ‘Brain circuits implicated in psychogenic paralysis in conversion disorders and hypnosis’, Neurophysiologie Clinique, 44(4), pp. 323–337. Available at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4141772/ (Accessed: 26 March 2026).

  • 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).