Lost in the Cosmos

Lazarus at the feast, having suffered a radical deprivation and loss of sovereignty? With the multiplication of technologies and the ascendance of experts and expertise in all fields, the self has consented to the expropriation of every sector of life by its appropriate expert—even the expropriation of its, the self’s, own life. “I’m depressed, Doctor. What’s wrong with me? If you are not an expert in the field, a doctor of depression, can you refer me to one?”
    Thus, the rightful legatee of the greatest of fortunes, the cultural heritage of the entire Western World, its art, science, technology, literature, philosophy, religion, becomes a second-class consumer of these wares and as such disenfranchises itself and sits in the ashes like Cinderella yielding up ownership of its own dwelling to the true princes of the age, the experts. They know about science, they know about medicine, they know about government, they know about my needs, they know about everything in the Cosmos, even me. They know why I am fat and they know secrets of my soul which not even I know. There is an expert for everything that ails me, a doctor of my depression, a seer of my sadness.
    (h) Because modern life is enough to depress anybody? Any person, man, woman, or child, who is not depressed by the nuclear arms race, by the modern city, by family life in the exurb, suburb, apartment, villa, and later in a retirement home, is himself deranged.
    ( CHECK ONE OR MORE )

    Question (II): Why do so many teenagers, and younger people, turn to drugs?
    (a) Because of peer-group pressure, failure of communication, psychological dysfunction, rebellion against parents, and decline of religious values.
    (b) Because life is difficult, boring, disappointing, and unhappy, and drugs make you feel good.
    ( CHECK ONE )

    Thought Experiment: A new cure for depression:
    The only cure for depression is suicide.
    This is not meant as a bad joke but as the serious proposal of suicide as a valid option. Unless the option is entertained seriously, its therapeutic value is lost. No threat is credible unless the threatener means it.
    This treatment of depression requires a reversal of the usual therapeutic rationale. The therapeutic rationale, which has never been questioned, is that depression is a symptom. A symptom implies an illness; there is something wrong with you. An illness should be treated.
    Suppose you are depressed. You may be mildly or seriously depressed, clinically depressed, or suicidal. What do you usually do? Or what does one do with you? Do nothing or something. If something, what is done is always based on the premise that something is wrong with you and therefore it should be remedied. You are treated. You apply to friend, counselor, physician, minister, group. You take a trip, take anti-depressant drugs, change jobs, change wife or husband or “sexual partner.”
    Now, call into question the unspoken assumption: something is wrong with you. Like Copernicus and Einstein, turn the universe upside down and begin with a new assumption.
    Assume that you are quite right. You are depressed because you have every reason to be depressed. No member of the other two million species which inhabit the earth—and who are luckily exempt from depression—would fail to be depressed if it lived the life you lead. You live in a deranged age—more deranged than usual, because despite great scientific and technological advances, man has not the faintest idea of who he is or what he is doing.
    Begin with the reverse hypothesis, like Copernicus and Einstein. You are depressed because you should be. You are entitled to your depression. In fact, you’d be deranged if you were not depressed. Consider the only adults who are never depressed: chuckleheads, California surfers, and fundamentalist Christians who believe they have had a personal encounter with Jesus and are saved for once and all. Would you trade your depression to become any of these?
    Now consider, not the usual therapeutic approach, but a more ancient and honorable alternative, the Roman option. I do not care for life in this deranged world, it is not an honorable way to live; therefore, like Cato, I take my leave. Or, as Ivan said to God in The Brothers Karamazov: If you exist, I respectfully return my ticket.
    Now notice that as soon as suicide is taken as a serious alternative, a curious thing happens. To be or not to be becomes a true choice, where before you were stuck with to be. Your