could not I just kept right on at it, for it seemed to do me good. ’
This type of rigidity of thinking may be coupled with a laxity of the mind, as the underlying polarity of Calcarea suggests. As a result, the affected subject loses his ability to think deeply and consistently. Kent relates that there is also a particular inability to calculate: ‘He cannot add and subtract even in the simplest forms… He may have been a philosopher, and he has lost his ability to think out things in philosophy. He has lost his mental depth. ’
Obstinacy may combine with flabbiness of the intellect to form wishful thinking, as Kent’s lucid remarks concerning this trait illustrate:
‘He forms conclusions out of his emotions rather than from his intelligence. He forms conclusions about things as he wants them to be. You would almost think he wants to grow crazy, he keeps talking about it so much. He is unable to accept any sort of argument, and this grows worse and worse. He is unable to accept the assurance of his physician, in whom he has always had confidence. It is no use, it seems, to try to reason with him; yet he is not so far gone but he can reason about other things except his own mental state.’
A Calcarea patient may say, “I am restless on a mental level. I like to be stimulated intellectually, philosophically; this is, perhaps, where my restlessness lies”, as was the case with one Calcarea patient I had. However, this kind of ‘philosophical interest’ does not represent an ability to think deeply, nor does it at all resemble the genuine involvement with philosophical matters that we see in Sulphur patients. On the contrary, it arises from his fear of dying. This fear of death is at the core of what stimulates the patient to ask questions such as ‘Is there a God? What kind of God?’ Worrying about salvation is a striking symptom in Calcarea persons. This point will be elaborated upon further in the chapter on Calcarea children, where this kind of religious inquiry is most frequently seen.