And this is where shamanism comes in...

In terms of a healthy alternative to the following not atypical bourgeois state of being:

Chapter 12:
12.1. Self-pleasing in despair
The suicide is undoubtedly a victim — but this observation is a very stupid ideology when it gives no information about what he is a victim of. In any case, it is not “social conditions” that guide the suicide’s hand: for even with the greatest wretchedness and misery imaginable, what matters is the conclusionthe person affected draws from it. And it requires a fairly crazy logical consistency in order to proceed from whatever starting point and arrive at the result that one no longer belongs in this world. After all, the suicide is not merely executing on himself the feeble judgment that life is not worth it anymore, since being dead surely ought to be a lot less worth it. With radical narrow-mindedness, the suicide candidate measures his life against a most personal idea of certain conditions, only under which his life would be worth living at all. Whatever reason he may cite for his death sentence — from the failed exam, the darling who ran off, the wayward children, career-related failure or the fear of being busted for crooked dealings in business or marriage, to the impending or actual end of his accustomed way of life, or a general lament about the unkindness of the world — it becomes a reason for ending his own life only by his taking it as an argument against himself: as evidence of the inadequacy of his own person in the face of a standard of fitness he wants to submit to completely. So it is not simply his own circumstances or the will of other people that have made his life is a failure: the suicide candidate deems his most personal moral life agenda, in which he alone wants to be pleasing to himself, to be a failure and unworkable from now on — but without in the slightest losing faith in the criteria for the character mask that he solely wants to accept himself as, and even live as. It is thus an idealism — taken seriously without compromise and without the usual qualifications of fitness for bourgeois life — of a perfect moral character, an idealism whose crazy demands the candidate sees only one chance of standing up to; namely, by freely sacrificing himself to this idealism: this is the only way he likes to be pleasing to himself. This logically consistent moral stance is easily the equal in brutality to the National Socialist program of “euthanasia” in the interests of preserving the racial purity of the national character; turned against himself, the suicide’s logically consistent cruelty serves as his last and utmost means for proving the validity of hisideal of successful self-assertion against its practical refutation in his own person, and thus for saving the madness itself, in which he has placed his entirehonor.
Bourgeois individuals from all classes and social strata, political or ideological “camps,” “unemancipated” nuclear families or “progressive” shared households — all are equally capable of such logical consistency in submitting to their self-fabricated character program. For the basis and content of the plan to remove oneself from the world is the general moral idealism of class society. And the fact that everyone subscribes to this idealism in his own special way, which he is God only knows how proud of — and which he above all has no problem regarding as a very superior criticism of the prevailing “lack of principles” and “double moral standards” — is the best guarantee that everyone, proudly believing he is taking quite a unique journey through life, can also work toward the not-at-all unique logical conclusion of murderous self-criticism, which is included in all moral idealism, but also follows only from moral idealism.

It is quite interesting to become animal, apes, just don't go in for that pointless murderous self-criticism.

It will get you nowhere.