Suicide

"A yogi understands the great harm of the premature ending of one’s own life. A yogi understands to what extent he can harm not only himself but also his entire surroundings. Each violence against life is a disturbance of harmony, and heavy is the price for any attempt against the rhythm of cosmic order."

"A brave man once requested me To answer questions that are key Is it to be or not to be And I replied oh why ask me"

"Suicide is a permanent solution to a temporary problem."

"The next place that they came unto Was the meer Barathrum of wo, Where lay a miserable pack Of men that dy'd for honours sake, Some that had drown'd themselves in River, Others thrust Ponyard through Liver, Because forsooth they cou'd not sip Nepenthe from a Mistress lip. Some that had been past worldly hope And ended all their cares with rope; But were become the unhappier (Out of the Frying-pan into the fire,) For here they'r cramb'd up in a hole Which always lies bedung'd and foul. As for with brooms and mops to cleanse it I wonder who in conscience means it, Because like privy or a sink The more 'tis stir'd the more 'twill stink."

"There be many excellent straines in that Poet (Lucan), wherewith his Stoicall Genius hath liberally supplyed him; and truely there are singular pieces of the Philosophy of Zeno, and doctrine of the Stoickes, which I perceive, delivered in a Pulpit, passe for currant Divinity, yet herein are they extream that can allow a man to be his owne Assassine, and so highly extoll the end of Cato, this is indeed not to feare death, but yet to be afraid of life. It is a brave act of valour to contemne death, but where life is more terrible then death, it is then the truest valour to dare to live, and herein Religion hath taught us a noble example: For all the valiant acts of Curtius, Scevola, or Codrus, doe not parallell or match that one of Job, and sure there is no torture to the racke of a disease, nor any Poneyard in death itselfe like those in the way or prologue unto it.Emori nolo, sed me esse mortuum nihil curo, I would not dye, but care not to be dead. Were I of Cæsars Religion I should be of his desires, and wish rather to be tortured at one blow, then to be sawed in peeces by the grating torture of a disease."

"[Suicide] is the deliberate or the hurried action of the man who is trying to get out of a trouble and escape from it. Yet he cannot escape from it. He has struck away his body, he is wide awake on the other side of death, exactly the same man he was a moment before, except that his body is thrown off; no more changed than if he had merely taken off his coat. The result of his losing the physical body is that his capacity for suffering is very much increased. He is subject to the same forces as those which may have driven him to suicide. There is, however, one peculiarity in relation to it-that he generally goes through in "imagination," as we call it (which is the most real thing of all), all that led up to the point when he killed himself, and that is repeated over and over again. A great deal of the suffering depends upon that. The thing which drove him to suicide was mental or emotional, as the case may be. He has not got rid either of his mind or his emotions. All the part of him that drove him to suicide is there; it was not a mere bodily action. The result of that is that he has still in him every­ thing which made him commit the act; the consequence of this is that he keeps on committing it, going through the whole of the trouble that drove him up to the final act.""

"But if there be an hereafter, And that there is, conscience, uninfluenc'd And suffer'd to speak out, tells every man, Then must it be an awful thing to die; More horrid yet to die by one's own hand."

"Our time is fixed, and all our days are number'd; How long, how short, we know not:—this we know, Duty requires we calmly wait the summons, Nor dare to stir till Heaven shall give permission."

"The common damn'd shun their society."

"Suicide is the worst of crimes and dire in its results."

"No more than murder, is it ever justifiable, however desirable it may sometimes appear. The Occultist, who looks at the origin and the ultimate end of things, teaches that the individual, who affirms that any man, under whatsoever circumstances, is called upon to put and end to his life, is guilty of as great an offence and of as pernicious a piece of sophistry, as the nation that assumes a right to kill in war thousands of innocent people under the pretext of avenging the wrong done to one."

"No man, we repeat, has a right to put an end to his existence simply because it is useless... There is a vast difference between the man who parts with his life in sheer disgust at constant failure to do good, out of despair of ever being useful, or even out of dread to do injury to his fellow-men by remaining alive; and one who gives it up voluntarily to save the lives either committed to his charge or dear to him. One is a half insane misanthrope the other, a hero and a martyr. One takes away his life, the other offers it in sacrifice to philanthropy and to his duty."

"The man who gives up his place in a boat that will not hold all, in favour of younger and weaker beings; the physician, the sister of charity, and nurse who stir not from the bed-side of patients dying of an infectious fever; the man of science who wastes his life in brain-work and fatigue and knows he is so wasting it and yet is offering it day after day and night after night in order to discover some great law of the universe, the discovery of which may bring in its results some great boon to mankind; the mother that throws herself before the wild beast, that attacks her children, to screen and give them the time to fly; all these are not suicides. The impulse which prompts them thus to contravene the first great law of animated nature--the first instinctive impulse of which is to preserve life--is grand and noble."

"Don't commit suicide, because you might change your mind two weeks later."

"There is but one truly serious philosophical problem and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy."

"Our account echoes the account of suicide by Emile Durkheim, the founder of sociology, of how suicide happens when society fails to provide some of its members with the framework within which they can live dignified and meaningful lives."

"The man who kills a man, kills a man. The man who kills himself, kills all men. As far as he is concerned he wipes out the world."

"Tears do not burn except in solitude. Those who ask to be surrounded by friends when they die do so out of fear and inability to live their final moments alone. They want to forget death at the moment of death. They lack infinite heroism. Why don't they lock their door and suffer those maddening sensations with a lucidity and a fear beyond all limits?"

"It is not worth the bother of killing yourself, since you always kill yourself too late."

"The only subversive mind is the one that questions the obligation to exist; all the others, the anarchist at the top of the list, compromise with the established order."

"死神の附いた耳へは、意見も道理も入るまいとは思へど、さりとは愚痴の至り"

"Fool! I mean not That poor-souled piece of heroism, self-slaughter; Oh no! the miserablest day we live There's many a better thing to do than die!"

"I thought, “I want to die. I want to die more than ever before. There’s no chance now of a recovery. No matter what sort of thing I do, no matter what I do, it’s sure to be a failure, just a final coating applied to my shame. That dream of going on bicycles to see a waterfall framed in summer leaves—it was not for the likes of me. All that can happen now is that one foul, humiliating sin will be piled on another, and my sufferings will become only the more acute. I want to die. I must die. Living itself is the source of sin.""

"In time, when we became adults, we might look back on this pain and loneliness as a funny thing, perfectly ordinary, but—but how were we expected to get by, to get through this interminable period of time until that point when we were adults? There was no one to teach us how. Was there nothing to do but leave us alone, like we had the measles? But people died from the measles, or went blind. You couldn't just leave them alone. Some of us, in our daily depressions and rages, were apt to stray, to become corrupted, irreparably so, and then our lives would be forever in disorder. There were even some who would resolve to kill themselves. And when that happened, everyone would say, Oh, if only she had lived a little longer she would have known, if she were a little more grown up she would have figured it out. How saddened they would all be. But if those people were to think about it from our perspective, and see how we had tried to endure despite how terribly painful it all was, and how we had even tried to listen carefully, as hard as we could, to what the world might have to say, they would see that, in the end, the same bland lessons were always being repeated over and over, you know, well, merely to appease us. And they would see how we always experienced the same embarrassment of being ignored. It's not as though we only care about the present. If you were to point to a faraway mountain and say, If you can make it there, it's a pretty good view, I'd see that there's not an ounce of untruth to what you tell us. But when you say, Well, bear with it just a little longer, if you can make it to the top of that mountain, you'll have done it, you are ignoring the fact that we are suffering from a terrible stomachache—right now. Surely one of you is mistaken to let us go on this way. You're the one who is to blame."

"Was suicide just the coward's refuge from some black despair? Or was it in its way an act of courage that revealed a perverted sort of valour? Not that, though. So many other lives were intertwined: no burdens were shed — they were merely passed from the shoulders of one to those of another."

"Death is before me today Like the recovery of a sick man … Like the longing of a man to see his home again After many years of captivity …"

"Officials at the Department of Veterans Affairs say that each year more than 6,000 veterans take their own lives.... The dying didn't stop when the unit came home. Two soldiers in the unit took their own lives. At the funeral for the second veteran, in a supreme example of gallows humor, one veteran told another, "Guess I'll see you at the next one of these.""

"Who doubting tyranny, and fainting under Fortune's false lottery, desperately run To death, for dread of death; that soul's most stout, That, bearing all mischance, dares last it out."

"In a remotely healthy society, one that provides basic emotional needs to its population, suicide and serious suicidal ideation are rare events. It is anathema to the most basic human instinct: the will to live. A society in which such a vast swath of the population is seriously considering it as an option is one which is anything but healthy, one which is plainly failing to provide its citizens the basic necessities for a fulfilling life."

"All our obligations to do good to society seem to involve doing something in return: I get the benefits of society, so I ought to promote its interests. But when I withdraw myself altogether from society, can I still be obliged to serve it? And even if our obligations to do good did last for ever, they certainly have some limits; I am not obliged to do a small good to society at the expense of a great harm to myself; so why should I prolong a miserable existence because of some trivial advantage that the public may perhaps receive from me? Suppose I am old and unwell: can’t I lawfully resign from whatever jobs I have, and spend all my time coping with these calamities and doing what I can to reduce the miseries of my remaining years? If so, why isn’t it lawful for me to cut short these miseries at once by suicide, an action that does no more harm to society? Now try three other suppositions. Suppose that I am no longer able to do any good for society, or that I am a burden to society, or that my life is getting in the way of some other person’s being much more useful to society. In such cases it must be not only lawful but praiseworthy for me to take my own life. And most people who are at all tempted to commit suicide are in some such situation; those who have health, or power, or authority, usually have better reason to be on good terms with the world."

"Suicide can often be consistent with self-interest and with one’s duty to oneself; this can’t be questioned by anyone who accepts that age, sickness, or misfortune may make life a burden that is even worse than annihilation. I don’t believe that anyone ever threw away his life while it was worth keeping. Our natural horror of death is too great to be overcome by small motives. It may happen that a man takes his own life although his state of health or fortune didn’t seem to require this remedy, but we can be sure that he was cursed with such an incurable depravity or depression as must poison all enjoyment and make him as miserable as if he had been loaded with the most grievous misfortunes."

"If suicide is a crime, only cowardice can drive us to it. If it is not a crime, both prudence and courage should lead us to rid ourselves of existence when it becomes a burden. If that time comes, suicide is our only way to be useful to society—setting an example which, if imitated, would preserve to everyone his chance for happiness in life, and effectively free him from all risk of misery."

"In most societies and religious traditions, suicide is seen as a tragic act linked to despair, mental illness, or social breakdown. Yet, historically and across cultures, there have been times when suicide has been accepted or even valorized—viewed as a noble sacrifice, a spiritual transition, or a protest against injustice. These acts are not solely personal but are embedded within systems of meaning that grant them theological, esoteric, and political significance."

"What a silly thing to do, he thought. What a goddam silly thing to do. You wont even be there to watch their faces."

"Suicide, like any other murder is a sin because it is a sudden disturbance of the harmony of the world. It is a sin because it defeats nature. Nature exists for the sake of the soul and for no other reason, it has the design, so to say, of giving the soul experience and self-consciousness. These can only be had by means of a body through which the soul comes in contact with nature, and to violently sever the connection before the natural time defeats the aim of nature, for the present compelling her, by her own slow processes, to restore the task left unfinished. And as those processes must go on through the soul that permitted the murder, more pain and suffering must follow."

"Suicide is a huge folly, because it places the committer of it in an infinitely worse position than he was in under the conditions from which he foolishly hoped to escape. It is not death. It is only a leaving of one well-known house in familiar surroundings to go into a new place where terror and despair alone have place."

"The fate of the suicide is horrible in general. He has cut himself off from his body by using mechanical means that affect the body, but cannot touch the real man. He then is projected into the astral world, for he has to live somewhere. There the remorseless law, which acts really for his good, compels him to wait until he can properly die. Naturally he must wait, half dead, the months or years which, in the order of nature, would have rolled over him before body and soul and spirit could rightly separate. He becomes a shade; he lives in purgatory, so to say, called by the Theosophist the “place of desire and passion,” or “Kama-Loka.” He exists in the astral realm entirely, eaten up by his own thoughts. Continually repeating in vivid thoughts the act by which he tried to stop his life’s pilgrimage, he at the same time sees the people and the place he left, but is not able to communicate with any one..."

"Abstract. Background: Suicide and food insecurity (i.e., lack of access to food) are two major issues that affect US Veterans. Purpose: Using a US-based sample, we evaluated the association between food insecurity and suicidal ideation among Veterans. Because depression often precedes suicide, we also examined the association between food insecurity and depression. Conclusion: Food insecurity in Veterans is associated with increased depression symptoms and suicidal ideation. This association strengthens as food insecurity worsens. Veterans with food insecurity should be screened for depression and suicidal ideation. Simultaneously, depression treatment plans and suicide prevention programs should consider basic needs like food security."

"Suicide evokes revulsion with horror, because everything in nature seeks to preserve itself: a damaged tree, a living body, an animal; and in man, then, is freedom, which is the highest degree of life, and constitutes the worth of it, to become now a principium for self-destruction? This is the most horrifying thing imaginable. For anyone who has already got so far as to be master, at any time, over his own life, is also master over the life of anyone else; for him, the door stands open to every crime, and before he can be seized he is ready to spirit himself away out of the world. So suicide evokes horror, in that a man thereby puts himself below the beasts. We regard a suicide as a carcase, whereas we feel pity for one who meets his end through fate."

"Darkling I listen; and, for many a time I have been half in love with easeful Death, Call'd him soft names in many a mused rhyme, To take into the air my quiet breath; Now more than ever seems it rich to die, To cease upon the midnight with no pain …"

"Just as in a drama, by shortening the time and condensing the events, one is enabled to see the content of many years in the course of a few hours, so also one wants to arrange oneself dramatically within temporality. God’s plan for existence is rejected, so that temporality is entirely development, complication-eternity the denouement. Everything is arranged within temporality, a score of years devoted to development, then ten years, and then the denouement follow. Undeniably death is also a denouement, and then it is over, one is buried-yet not before the denouement of decomposition has begun. But anyone who refuses to understand that the whole of one’s life should be the time of hope is veritably in despair, no matter, absolutely no matter, whether he is conscious of it or not, whether he counts himself fortunate in his presumed well-being or wears himself out in tedium and trouble. Anyone who gives up the possibility that his existence could be forfeited in the next moment-provided he does not give up this possibility because he hopes for the possibility of the good, anyone who lives without possibility is in despair. He breaks with the eternal and arbitrarily puts an end to possibility; without the consent of eternity, he ends where the end is not, instead of, like someone who is taking dictation, continually having his pen poised for what comes next, so that he does not presume meaninglessly to place a period before the meaning is complete or rebelliously to throw away his pen."

"A low serotonin level . . . can dry up the wellsprings of life’s happiness, withering a person’s interest in his existence and increasing the risk of depression and suicide."

"We are often asked how suicide affects a man's position in the other world. First of all, it must be clearly understood that suicide is a wrong thing, and :no man should end his life before its natural time, unless it be in an act of heroism for the benefit of others. p. 168"

"Men have committed suicide out of sheer cowardice, afraid to face the results of their own actions; in such cases there is unquestionably moral wrong. Such a man throws himself, in the fullest consciousness, into the lowest and most unpleasant part of the astral world, where a good deal of suffering may be his lot. He often realizes immediately that he has made a mistake, that he has done wrong; but he has to bear the consequences of his rash act. p. 169"

"One of the most curious cases of a man being saved from suicide... Mr. K-, she said , while sitting in his study one afternoon, fell, or fancied he fell, asleep. He thought that when in this condition he was abruptly awakened, and that while he was sitting wondering what it was that had awakened him, the door of his room very slowly opened and his friend B-, who lived in quite another part of the town, entered on tiptoe. He was about to speak to B-to ask him what he wanted, when B-put a finger to his lips as if to enjoin silence, and then, drawing a razor from his pocket, bared the blade of it, and raised it to his throat in the most horribly suggestive manner. Realizing that B-was about to· destroy himself, Mr. K... rushed to B-'s side. A furious struggle then ensued... The following day he met B-out of doors... "I say, old fellow," B-exclaimed, by way of greeting, "I've just had such an extraordinary experience. Things haven't gone very well with me lately, and yesterday afternoon I determined to put an end to myself by cutting my throat. I was in my bedroom and I had my razor in my right hand, all ready to do the' deed, when, to my utter amazement... you suddenly came in at the door and tried to snatch it... p. 314"

"While foulest fiends shun thy society."

"Ah, yes, the sea is still and deep, All things within its bosom sleep! A single step, and all is o'er, A plunge, a bubble, and no more."

"I am here (Istana Negara) because I am also a Malaysian citizen, and this is a people's movement, so I sympathise with them. As mentioned earlier, Malays have never committed suicide until now. Seventeen Malays have committed suicide, some even killed their mothers or fathers because they lost direction and are feeling extremely pressured. That's why I am here, to show my solidarity with the people."

"When Fannius from his foe did fly Himself with his own hands he slew; Who e'er a greater madness knew? Life to destroy for fear to die."

"Those who suppose that after a suicide they will return to the place from which they were sent are indeed mistaken, for the whirl of space will carry them far away, like a leaf in autumn. The desire to live must be expressed consciously. Man must realize what he is striving for, and remember that he has good deeds to perform and a mission to fulfill here on Earth."