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Yur’yev, Y. (2004). Ibi ad crucem. In: Yur’yev, Y. Ukraine: a psychiatrist’s point of view. Reports, thoughts, articles (1999–2004), pp. 142–147. Dnipropetrovsk: Porogi.
Ibi ad crucem
She decided to die
She decided to leave.
As no strength to bear
As no efforts to reconcile
She decided to die
Her decision is not hasty
She can’t believe the eternal paradise
“During the Reformation epoch Catholic, Apostolic and Roman church lost the
half of Europe. In 18th century it lost the reason and in one
hundred years it lost the workers who understood that it stands on the side of
oppressors. This century (XX) that is coming to its end, it loses the youth and
women. Do you know what is going to be left? Rats scrawling between the
“Leather for a drum” Arturo Peresa Reverte.
The same processes we watched in orthodox, Russian church. As we can see, “to be or not to be”, is one of the questions that people ask themselves through centuries. And answering it is the same difficult today as it was hundreds years ago.
As a proof there was an emotional discussion during my speech “A suicide phenomenon as a result of inspirituality and unbelief under the historical crisis” on the Ukrainian philosophic-theological readings that took place in Dnipropetrovsk, in 2003, Nov. 20–21, under the theme: “Orthodoxy in the World Culture”. There was the same inartificial interest and desire to discuss the topic among the young students of the Management Academy under the President of Ukraine that took place in Dnipropetrovsk, in December 2003.
“Christian martyrs get to the arena together but they are crucified by single.” “Doors of perception” Aldus Huxley, p. 19.
“A martyr is waiting for death and a fanatic is running to meet it” (D. Didro).
So who is a self-murderer? The fanatic who doesn’t want to wait for death or the martyr who fanatically is dedicated to his only love — love to live? First of all he is one of many and nothing human is alien to him. But he likes to live the ideal life, full of dignity and unselfishness. With all his forces he aspires that kind of living, even if it is his own personal life, not trying to turn the mankind consciousness. That kind of person:
- Won’t commit a suicide because of household disorders.
- Won’t mix changing things with eternal.
- Won’t match life situations together with such patterns as “the life aim loss”.
- Won’t make a show or won’t try to prove something by the means of committing a suicide.
The suicide tendency of that kind of person appears by other reasons, and an internal conflict is the most simple and superficial reason.
Although there were cases when people who had not thought of committing a suicide earlier preferred to kill an enemy instead of themselves. There is a big amount of such cases in the war history. Reorientation of aggression takes place here and the interesting moment either it happens because of the fear for murder attempt of a stranger or because of being unaccustomed to look into death’s eyes or because of the impossibility of life deprivation by himself.
Suicide caused by death of a close person or a relative happens not always because of the fear to lose him as a personality but because of the lost hope for the time, efforts and emotional compensation. And it is very difficult to realize it but it is more difficult to admit it having analysed.
A question whether a self-murderer is a strong or a weak person.
Psychologists claim that having a strong spiritual pain (that can be caused by everything) there is a desire to interrupt it by physical pain and leave. But suicide is not always a result of spiritual shock. A reasonable categorical imperative can also be a push to it. For that kind of person belief is based on knowledge (despite the religious belief that doesn’t require neither knowledge nor proofs). The better you know the stronger your belief is. A person knows himself the best, so he can believe only himself, his knowledge of himself. And such a belief is also a religion. All the rest is rituals that don’t make any sense by themselves, although he suffers being ritually deprived.
That is why he takes religiousness viscously and it’s much easier for him to take it without reconsideration; and having reconsidered makes the following conclusions:
- if there is no person there is no religion, so religion is a human product;
- even under the supposition that God’s laws were made by God, they were noted by a person including his own interpretations;
- the formula “don’t do harm you won’t be punished”, “do good you’ll be rewarded” has a payoff in its basis;
- references to God made by people (prays) contradict the postulate that a human is made after God’s image and similarity, so he can do whatever he wants and should hope only for himself.
God has other mission: to evaluate and to ennoble a human, his reason, giving him the possibility to learn and comprehend. Comprehension is the highest art of getting information in different levels, especially in the speechless one. That’s why God is silence in which a thought is born which is appeared to be a movement, which is a life. The movement promotes the satisfaction of the highest life need — perfection tendency. This tendency is an original philosophy basement.
So, perfection tendency is a philosophy, a belief in one’s own forces and in the perfection itself is a religion.
If one looks at a human’s body, soul and reason one will make a conclusion that there are three absolutely autonomic substances between which there is no and can’t be any harmony. Soul presence witnesses that there are no eternal life. And here is the reason. Soul is a part of space, placed in flesh. It is dumb and doesn’t develop. It has the only tendency — a tendency to escape. It outwears the organism and mind that have to give a verbal definition to everything. All people suffer the same feelings and even if there were no speech there would be a chance to understand what a human feels at the moment. But giving definitions to everything and justifying not only the spiritual impulses but also the body life activity all these is a work of mind. In general, all that have a verbal definition exists. But not always this definition appears to be correct. Here we can recite Zen Buddhism that says: “not all that exist or happen in a human life should be displayed verbally”. That is in sake of avoiding the similar mistakes one of which is the definition “God”. Mind has the main responsibility for the things happening; thus, during the so-called terrible court (mentioning the religious image) mind is to be judged. And during the clinical death not soul but mind gates through and fixes the things happening. In case when the mind is weak the soul destroys it with its desire to be released. So, a human either turns to religion as the concentration of all the not clear and not requiring any explanation or goes insane.
Therefore there are no insane people, there are feeble-minded. In the opposite case mind in his tendency to explain, to differentiate and to order everything goes his way comprehending good and bad. So, life defines consciousness only till the moment of its full matureness. And after that consciousness defines life, where categories of good and bad are the compounds.
Thinking over the question “what wins good or bad” one is comfort by the thought that everything is learnt in comparison and if there were no dark there were no light. At that very moment the necessity in committing a suicide appears. Suicide appears to be not only rest but also the transition to the new level of self-consciousness. That is the most painful way but at the same time is the most constant. On the new level there is conscience comprehension.
Conscience, the same as a human being, is born in pain. Without excruciating there is no way to realise yourself. At first a human being doesn’t feel any inconvenience for things he has done. Then he starts to feel shame that is not the conscience indicator itself. Conscience is made of three equal components: sense of responsibility, honesty and kindness. Conscience is uncompromising and wraparound. In that very case a human being goes away from the category of moral evil and good shouldn’t defend itself, as it is global and integral. Good becomes the science that can’t be destroyed by betraying, as it is up above both in everyday and philosophical meanings. Such conscience doesn’t allow a human being to ask for anything, even doesn’t allow asking God, as taking into consideration all mentioned above, a human being has everything he needs on his way to perfection. One needs to have ability to feel it and be not afraid of using it.
A human being stops struggling for his place under the sun, realising that every one has this place initially. All the future activity of the main quantity of people is led with the aim of expanding and perfection of that place.
A conscientious person does understand the futility of repents and thus, doesn’t wait for forgiveness. The formula “have sinned — do a repent” is not comprehensible, as it is endless and has a humiliating compromise itself. Impossibility to forgive yourself any deviation from conscience may be a push to committing a suicide. The less are the chances there for correcting the situation the stronger the push is. The repent can be considered successful only when it leads to the higher level of spiritual and reasonable development. More likely, a conscientious person can’t be wise, as wisdom is a compromising notion, the author of the thoughts claims. Thus, there is another type of suicide — a suicide in the sake of a belief or because of the deviation from ones own beliefs. But not the beliefs that destroy are correct but those that create, that make lighter, thus being more perfect.
Today, when the technogenic way of civilization development loosened the natural selection, that led to the overpopulation of the planet, the best features of the human personality, as for example, sense of dignity have rarer possibility to be displayed. That is why both their displaying and their depressing cause a discomfort. A person who doesn’t want to withdraw them goes in opposition to the reality. A phenomenon of indirect suicide appears, when a person living in disharmony with the reality, even not taking the suicide attempts, subconsciously is looking for death. In literature there is a very bright example to the notion — Hamlet, who did want to be the participant of the hopeless vanity.
Our present time can be named time of non-standard average. Every one is trying to prove by any means his own dissimilarity. This very tendency makes people similar.
A tendency to be independent from society is the most strong form of dependency. F. Dostoevskiy depicts the similar phenomenon in the novel «Idiot» (P. 4, Ch. 1).
The most important components of human interaction are respect and trust. But in order to respect and trust there is a need to know people. And knowing people is impossible without knowing ourselves. A principle of existential communication of K. Jaspers appears here: “By learning others one learns himself”. It can be also continued as: learn and you’ll understand and while understanding you’ll understand the others. On understanding others there is an obvious necessity, the necessity of being understood.
The most important is to be able to understand others, not waiting the understanding in return.
Not always and not everybody can ask for help. Not all the help can be taken. Although, if we treat people with attention there will be a possibility to catch the indirect asking for help. It is very important to notice what and in what way does he speak, what words does he use and in what way does he build phrases, what tone does he use, where does he make pauses. Besides, it is very important to watch the mimics of a person and even to watch his life rhythm changes. To be attentive not asking for the same in return, disinterested mercy. That is either a talent or a result of a wise work over the personality.
So, we did define the following reasons that lead to suicide:
- A belief breaking.
- Indirect suicide.
- Suicide as a moment of rest.
- Suicide as a transition to the new level of self-consciousness.
It is obvious that in order to kill death one should die. But till the person is alive he has the possibility to feel his participation in the universal mind, there is a chance to be the participant of “intellect struggle with reality” (A. Camus). There is a possibility to fight the fear of death. And as A. Pushkin said: “…by the free way go there where you are attracted by your free mind”, hoping that this mind won’t ruin the person having taken his forces. In that case a suicide is inevitable.
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