Luxury Illness


Borderline Personality Disorder is the mental illness of the neglected children of self-absorbed parents, who devoted themselves to the upkeep of their own personal dramas, and to their attention- and status-seeking optional-affliction luxury illnesses: the anti-stoics. The preventive for the children’s benefit is parental self-help psychotherapy.


Diagnosis: Luxury Illnesses of Anti-Stoics


(1.) Constructing and maintaining a voluntarily extravagant personal drama —>

(2.) requires high income (or the sacrifice of high expenses) —>

(3.) to produce, from egotistical and emotional self-absorption, a personal “story” that is superior at drawing attention from “less interesting” people —>

(4.) and which includes emotive luxury accessories, like therapists and lawyers, for status-enhancing display, —>

(5.) all allowing the storyteller to imagine that recounting her socially magnetic drama shows off her advanced sophistication (social superiority) and advanced knowledge (intellectual superiority).


I, along with billions of others, do not have the excess income or wealth to afford the upkeep of an extravagant personal drama, nor do I choose to make deep financial sacrifices for that purpose. I have to maintain a balanced psychological functioning in order to manage the dynamics of my personal life, and of my chosen commitments. However, others do have the luxury to indulge in dramatic self-absorption, or they choose to sacrifice other parts of their lives to do so.

Since the acquisition of language by homo sapiens in prehistory, people have been fascinated to huddle in front of flickering lights listening to a storyteller’s yarn, or to linger over a meal while absorbed by the personal narrative of a storyteller’s trials and tribulations. We are apes evolved to have our attention snared by stories; and apes evolved to gain attention, and thus followers and status, by the telling of our stories. The most compelling story for the storyteller is always that of her own personal drama.

The continuing construction and upkeep of an extravagantly dramatic personal story requires leisure time for self-indulgence and the exercise of egotism and recreational emotionalism. This requires financial means to free some of a person’s time from attending to obligations and practical necessities, as well as for the acquisition of flashy psycho-dramatic accessories – like psychiatric analysts, emotion-coddling therapists, and lawyers – that set the self-indulgent storyteller apart from ordinary folk who lead well-ordered boring lives.

Like a peacock’s display, the melodramatic richness of a drama queen’s ongoing tale, ornamented with references to acquired envy-inducing emotive bling, will draw in more people eager to surrender their attention and sympathy to massage the dramatist’s ego and elevate her social status: popularity!

Devotion by adults to this project of ego gratification by enhancing personal popularity through melodramatic woe-is-me storytelling generated out of narcissistic self-indulgence and voluntary victimhood, can rob children of their rightful claims on parents for functional attention and helpful and necessary service.

Children neglected by parental absence into self-absorption, and developing their own behaviors by copying and reacting to the models of living their parents exhibit, may be given their own therapists as compensation; and the purchase of that therapy adds to the accumulated proofs of psycho-dramatic conspicuous consumption by a self-focused parent. Dysfunctional mental processing, like Borderline Personality Disorder, can develop in the confused little minds of many such children.

We exclude from the criticisms here any mental illness that is an involuntary affliction, which is one caused by infections, diseases and genetic disorders that produce chemical imbalances in the brain, and by physical traumas from any source, which damage or destroy brain tissue. Such brain damage can lead to dysfunctional thinking and debilitating behavior by its blameless victims. We also exclude from the criticisms here individuals who acquired their mental illnesses as children because of the behavioral abuse and neglect by their parents; and we exclude the mental illness suffered by adult survivors of traumatizing experiences inflicted on them, such as violent crime, natural disasters and war.


Cure: Self-Help Psychotherapy

My recommended remedy is self-help psychotherapy by adults; its recipe is:

(1.) Know the Buddhist insights into the human condition, and also have some Buddhist compassion for the involuntarily afflicted of this world;

(2.) Make intelligent and logical use of Stoicism in the management of your life and the strengthening of your character;

(3.) Assist your critical introspection with the poetic Taoist methodology (for selecting commitments) and Confucian morality (for acting on those commitments) whose combination comprises the I Ching.



Your wealth may enable you to engage in egotistical and emotional self-indulgence, and to live in a dramatic state of stimulating neurosis without personally catastrophic consequences. However, your desire to gain attention and popularity by making poor behavioral choices whose consequences are presented as your sympathy-baiting story of victimization by voluntarily acquired luxury illnesses and afflictions, does not require our attention, nor demand our sympathy, nor obligate our empathy. But it does raise our grave concerns about your children.


Using the I Ching

The I Ching is an ancient Chinese book whose purpose is to aid an individual in making a decision, by estimating the best attitudes to adopt and actions to take in order to fare best given the nature of present personal circumstances, and their potential for improving if one adopted the attitudes and actions recommended.

This essay will briefly describe the Wilhelm-Baynes-Jung edition of the I Ching, which is in English, then why it can be useful to help guide personal action (without mumbo-jumbo), and finally the mechanics of actually using the book.


I Ching: The Book of Changes

The I Ching is a Chinese book of divination, from the end of the 2nd millennium BCE (most likely), whose interpretation was expanded philosophically during the Warring States Period (475-221 BCE) to describe the dynamic balance of opposites and the inevitability of change in the phenomenal realm. Perhaps the most compelling translation of the I Ching into English appeared in print in 1950. This particular version began as a translation from the ancient Chinese into German by Richard Wilhelm guided by the Chinese scholar Lao Nai-hsüan, and was made during the years of World War I. In about 1927, Wilhelm’s friend the Swiss psychiatrist Carl Gustav Jung asked one of his American students, Cary F. Baynes (the former wife of Jaime de Angulo) who worked as a translator of Jung’s books into English, to translate the Wilhelm edition of the I Ching from German to English. This effort was slowed by the death of Richard Wilhelm in 1930, the death of Cary’s husband Helton Godwin Baynes in 1943, and dislocations resulting from the social turbulence of the 1930s and 1940s. The English translation was completed in 1949, and the book included an extensive forward by C. G. Jung explaining how to use the I Ching for divining the right course of action on a question of serious personal interest to the seeker.

The philosophy of the I Ching is of the organic unity and intrinsic appropriateness of the unforced unresisted phenomenal realm, or Nature, called the Tao; and the dynamic balance of opposites of every type, the ying and yang, whose ceaseless interplay give an illusion of duality, yet which dance is really just an alternation of images of the underlying eternal monism, the Tao.

The purpose of the I Ching is to guide the seeker toward a proper psychological balance for the circumstances of the moment. Such balance is essential when making the significant decisions of a lifetime. The propriety of that balance is defined by a moral code that can be characterized as Confucian combined with Taoist flexibility. The I Ching was already ancient by the time of Confucius (K’ung Fu-tzu, 551-479 BCE) and the coalescing of formalized Taoism (traditionally 6th century BCE, more likely 5th-4th century BCE), which movement identified its founding text as the Tao Te Ching, a masterful collection of poetic logically ambiguous yet conceptually clear aphorisms ascribed to legendary author Lao Tzu. Modern scholarship is uncertain about the historical authenticity of Lao Tzu, and some scholars believe the Tao Te Ching is a collective work by now unknown authors. Regardless, the Tao Te Ching is one of the finest gems of world literature, philosophy and psychology. The Confucian school of thought is one of building up systems of social organization from simple elements and rules. Taoists see society as immersed in the organic whole of a phenomenal existence of infinite fractal complexity, hence impossible to systematize by reductionism. So, the interpretative commentaries that became attached to the I Ching during the Warring States Period were primarily written by Confucians, which infused the I Ching that has come down to us, with sensible and honorable Confucian morality.

For the man or woman of today’s modern Westernized culture, more interested in utility that in airy metaphysical prattle, the I Ching can be used for practical divination by means of intuitive fuzzy logic: a way to reshuffle the imagination to see present circumstances from a fresh perspective, and then to visualize how these circumstances could change into a specifically different situation as a result of adopting a particular attitude or performing a recommended action. The answer is in the question, and both — an illusory duality — come out of you.

The section above was excerpted from a large article on Asian philosophy, see


How To Use The I Ching

The I Ching characterizes an individual’s present circumstances — specific to the question burning in the seeker’s mind — with an image made of six stacked horizontal lines: the hexagram. The lines can be of two types: “strong” (solid) or “weak” (broken), a line with a break (blank space) in the middle. Given these two types of line, it is possible to form 64 different hexagrams.

The hexagram is an image that appears “naturally” and “spontaneously” out of the the same present reality that is expressing you along with the particular quandary that is occupying your mind. Hence, by analyzing that hexagram as a generalized abstraction of your present, you might find a helpful change of perspective that could lead you to adopt new attitudes and take new actions, which would resolve the concern in your mind.

So, that is the essential value of the I Ching: it can surprise you with a shift of perspective that comes out of your own mind as it ponders the dynamics of your own living. No mumbo-jumbo is required, the modern person can use the I Ching without skepticism, as a technique of “spinning the arrow” and “throwing the dice” in your own mind to get a fresh view of your own reality.

How do you determine your hexagram of the moment? In ancient times, hexagrams might be seen to appear accidentally, such as by a bundle of straw falling at your feet and six or more pieces of straw forming a haphazard hexagram; or the cracking of a tortoise shell, from being roasted over a fire, forming the illuminated image of a hexagram. The appearance of these accidental hexagrams would occur while you were deep in thought about some personal question. Later, methods based on randomness for the intentional determination of the moment’s hexagram were developed. I will describe the three-coin method.

Select three coins; I prefer three different types of coin (e.g., US quarter, dime and nickel). Hold them in a closed hand while you think clearly about a specific personal question or decision you want guidance about. Be serious, the exercise is a pointless waste of time otherwise. In ancient times they would have said, poetically, that the “energy” (chi) and “vibrations” (tao) expressing you while you hold this clearly focused question in mind would infuse themselves into the coins warming in you fist, so they would naturally express “you” when forming the hexagram.

Now, shake the coins in your hand, and toss them in front of you (gently so they land close by and don’t fly away). For each coin that lands “heads” assign a value of 3. For each coin that lands “tails” assign a value of 2. Add these three values to determine the numerical value (or strength) of the first line. For example: three heads has the value 9, three tails has the value 6, two heads and one tail yields the value 8, one head and two tails yields 7.

Begin drawing your hexagram, this first line is at the bottom. The line is solid if it has an odd numerical value (7 or 9). The line is broken if it has a even numerical value (6 or 8). It is useful to mark the numerical value next to the line. Repeat this coin-toss process to form the second line, which is drawn above the previous line. Continue until you have a stack of six lines (the sixth line being the top line found with the sixth three-coin toss).

Now you have your hexagram. Consult the book’s interpretation of that hexagram (and the interpretations of each line in the hexagram), and think about how the images presented could be analogies of aspects of your personal situation: THINK!

From the above, you have gained an interpretation of “you now.” What about “the future”? In the conceptions systematized as the I Ching, any solid line with numerical value 9, and any broken line with numerical value 6 were considered so charged that they could spontaneously change into their opposites: solid to broken, and broken to solid. Form a second hexagram from the first, by changing solid lines of value 9 into broken lines, and changing broken lines of value 6 into solid lines, and leaving lines of values 7 or 8 as they were.

This second hexagram represents a future set of personal circumstances that is expected to evolve out of your present, particularly if you follow the recommendations described by the I Ching in its interpretations of each line in the hexagrams as well as the I Ching’s interpretation of the hexagrams as a whole. Again, the personal specifics come out of YOUR THINKING about how the poetic imagery by the I Ching would be analogous to your situation. If you do draw a hexagram that can transform into a second one, then this “change” is the kind of future-casting that the I Ching can provide.

If you treat the I Ching as a technique (something serious) rather than a game (something trivial), you will find it helpful in many instances when you want to clear your mind of confusion, and arrive at useful conclusions. The fundamental point about use of the I Ching is not “how accurate is it?” as if the I Ching were a mysterious external agency or “black box” telling your fortune, but that the I Ching is a random-process moralistic-poetic thought-triggering technique for you to apply to yourself to aid in your own self-analytical thinking.

Try it. If it helps and you like it, then you’ve gained a new tool. If you don’t find it useful, no blame, forget about it and move on.


Anti-War and Socialist Psychology Books and Movies


Anti-War and Socialist Psychology Books and Movies

On 24 November 2017, Amanda Almanac McIllmurry posted a request for: “Any suggestions for ‘socialist’ psychology books that are easily digestible [for a young student interested in becoming a psychology major]? Also, any suggestions for books with a leftist analysis of the military, which a teenage boy that’s super into the idea of joining the Army could read” [and reconsider such a choice.]?

Here, I have pasted together my various answers (from 27 November 2017 and 22 January 2018) to Amanda’s query (which I think is very important).


“Dispatches” (1977) by Michael Herr. This book was called the best “to have been written about the Vietnam War” by The New York Times Book Review; novelist John le Carré called it “the best book I have ever read on men and war in our time.” Michael Herr co-wrote the screenplay to the movie “Full Metal Jacket” (1987) by Stanley Kubrick. (See the wikipedia article on “Michael Herr”). I would also recommend the movie “Sir, No Sir!” (2005) about the anti-war movement (resistance!) within the armed forces during Vietnam War. You can find it on-line. The ultimate anti-war movie of my lifetime is “Hearts and Minds,” (1974), which is a masterpiece by Peter Davis (and won an Academy Award in 1975!). You could ramble through my huge web-page called “Haunted by the Vietnam War,” which is on my blog (, and which lists many links to books and videos (and probably gives links to the movies mentioned here).

“All Quiet On The Western Front,” a classic of 20th century world literature, and also made into a great movie, starring Lew Ayres (a pacifist). Another world-treasure movie to put you off war is Jean Renoir’s “Grand Illusion.” Both these movies are from the 1930s, when the bitter memories of WWI were still very fresh. Since both are masterpieces, they have been restored in recent times, and look and sound good (and on DVD). Modern movies that could put you off war are MASH (1970), but it has so much humor that some might miss the anti-war basis of the film (I sure didn’t in 1970!); and “Full Metal Jacket” by Stanley Kubrick (about the Vietnam War), but the violence in it might be a bit too much for the young. For Americans today, I think the all-time best anti-war film is the documentary “Hearts and Minds.” It is THE BEST film about the Vietnam War, and was released in 1974, while the war was still in progress. I just saw it again a few weeks ago; incredible. What is so compelling about it is that almost all of it is the telling of first hand experiences of soldiers who survived (not always intact). It just so happens I took a Vietnam Vet friend of mine to the V.A. hospital today, for a pre-op medical visit. There were numerous patched-up survivors of military “service” (use) in the hallways. For a combination of humanizing psychology and overt anti-war basis, see the movie “Captain Newman, M.D.,” (1962) which stars Gregory Peck, Angie Dickinson, Eddie Albert, Tony Curtis, and Bobby Darin (in an amazing performance). Capt. Newman tries to heal soldiers from PTSD, and he hears about what gave them PTSD. Once “cured,” they’re shipped back out into action. This is a great film, a total anti-Rambo.



This is harder for me to find. Reading numerous titles by Chomsky, Balzac, Alan Watts, Hannah Arendt and C. G. Jung would be a bit much for a teenager or young college student. I would suggest “Man’s Search For Meaning” (1946) by Viktor E. Frankl, one of the supremely inspiring books of the 20th century – easy to read, yet causes much thinking; written by a psychiatrist based on his personal experiences in survival. I wrote an essay on this idea of “socialist psychology” and survival, called “Epiphany On The Glacier,” which is also posted on my blog. I give references to a number of books (including Frankl’s) that helped me present the main concept. My essay is presented as an adventure story of survival in the snowy wild.

The psychology book I enjoyed most is more of a philosophy-autobiography book, “Memories, Dreams, Reflections,” by Carl Gustav Jung. It’s not hard to read, nor too long, nor preachy nor text-booky, and it has the virtue of being quite different than the usual orthodox psychology books. But I can’t say it’s overtly leftist, though it is intended to be very humanizing. I, personally, found it fascinating and have read it several times. With Jung, it helps a lot if you also have a very strong interest in Taoism and Buddhism (and Asian philosophies, generally).


The photo is of John F. Kennedy’s grave in 1964. I took this photo while on a class (school) trip.