> Truth about Suicide and Ending One’s Life

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Nov
09
2012

Truth about Suicide and Ending One’s Life

Truth about Suicide and its Rightness

Neale Donald Walsch: “I need to talk about suicide. Why is there such a taboo against the ending of one’s life?”

God: “Indeed, why is there?”

Neale Donald Walsch: “You mean it’s not wrong to kill yourself?”

God: “The question cannot be answered to your satisfaction, because the question itself contains two false concepts; it is based on two false assumptions; it contains two errors.

The first false assumption is that there is such a thing as “right” and “wrong.” The second false assumption is that killing is possible. Your question itself, therefore, disintegrates the moment it is dissected.

“Right” and “wrong” are philosophical polarities in a human value system which have nothing to do with ultimate reality—a point which I have made repeatedly throughout this dialogue. They are, furthermore, not even constant constructs within your own system, but rather, values which keep shifting from time to time.

You are doing the shifting, changing your mind about these values as it suits you (which rightly you should, as evolving beings), yet insisting at each step along the way that you haven’t done this, and that it is your unchanging values which form the core of your society’s integrity. You have thus built your society on a paradox. You keep changing your values, all the while proclaiming that it is unchanging values which you … well, value!

The answer to the problems presented by this paradox is not to throw cold water on the sand in an attempt to make it concrete, but to celebrate the shifting of the sand. Celebrate its beauty while it holds itself in the shape of your castle, but then also celebrate the new form and shape it takes as the tide comes in.

Celebrate the shifting sands as they form the new mountains you would climb, and atop which—and with which—you will build your new castles. Yet understand that these mountains and these castles are monuments to change, not to permanence.

Glorify what you are today, yet do not condemn what you were yesterday, nor preclude what you could become tomorrow.

Understand that “right” and “wrong” are figments of your imagination, and that “okay” and “not okay” are merely announcements of your latest preferences and imaginings.

For example, on the question of ending one’s life, it is the current imagining of the majority of people on your planet that it is “not okay” to do that.

Similarly, many of you still insist that it is not okay to assist another who wishes to end his or her life.

In both cases you say this should be “against the law.” You have come to this conclusion, presumably, because the ending of the life occurs relatively quickly. Actions which end a life over a somewhat longer period of time are not against the law, even though they achieve the same result.

Thus, if a person in your society kills himself with a gun, his family members lose insurance benefits. If he does so with cigarettes, they do not.

If a doctor assists you in your suicide, it is called manslaughter, while if a tobacco company does, it is called commerce.

With you, it seems to be merely a question of time. The legality of self-destruction— the “rightness” or “wrongness” of it—seems to have much to do with how quickly the deed is done, as well as who is doing it. The faster the death, the more “wrong” it seems to be. The slower the death, the more it slips into “okayness.”

Interestingly, this is the exact opposite of what a truly humane society would conclude. By any reasonable definition of what you would call “humane,” the shorter the death, the better. Yet your society punishes those who would seek to do the humane thing, and rewards those who would do the insane.

It is insane to think that endless suffering is what God requires, and that a quick, humane end to the suffering is “wrong.”

“Punish the humane, reward the insane.” This is a motto which only a society of beings with limited understanding could embrace.

So you poison your system by inhaling carcinogens, you poison your system by eating food treated with chemicals that over the long run kill you, and you poison your system by breathing air which you have continually polluted. You poison your system in a hundred different ways over a thousand different moments, and you do this knowing these substances are no good for you. But because it takes a longer time for them to kill you, you commit suicide with impunity.

If you poison yourself with something that works faster, you are said to have done something against moral law.

Now I tell you this: It is no more immoral to kill yourself quickly than it is to kill yourself slowly.”

- Conversations with God, Book 3

 
Truth about Control over Life and Death

“It is not understood that before life an individual decides to live. A self is not simply the accidental personification of the body’s biological mechanism. Each person born desires to be born. He dies when that desire no longer operates. No epidemic or illness or natural disaster — or stray bullet from a murderer’s gun — will kill a person who does not want to die.

The desire for life has been most flaunted, yet human psychology has seldom dealt with the quite active desire for death. In its natural form this is not a morbid, frightened, neurotic, or cowardly attempt to escape life, but a definite, positive, “healthy” acceleration of the desire for survival, in which the individual strongly wants to leave physical life as once the child wanted to leave the parent’s home.

(11:44.) I am not speaking here of the desire for suicide, which involves a definite killing of the body by self-deliberate means — often of a violent nature. Ideally this desire for death, however, would simply involve the slowing of the body’s processes, the gradual disentanglement of psyche from flesh; or in other instances, according to individual characteristics, a sudden, natural stopping of the body’s processes.

Left alone, the self and the body are so entwined that the separation would be smooth. The body would automatically follow the wishes of the inner self. In the case of suicide, for example, the self is to some extent acting out of context with the body, which still has its own will to live.”

“Often, for example, a person wanting to die originally intended to experience only a portion of earth life, say childhood. This purpose would be entwined with the parents’ intent. Such a son or daughter might be born, for instance, through a woman who wanted to experience childbirth but who did not necessarily want to encounter the years of child-raising, for her own reasons.

Such a mother would attract a consciousness who desired, perhaps, to reexperience childhood but not adulthood, or who might teach the mother lessons sorely needed. Such a child might naturally die at 10 or 12, or earlier. Yet the ministrations of science might keep the child alive far longer, until such a person [begins] encountering an adulthood thrust upon him or her, so to speak.

An automobile accident, suicide, or another kind of accident might result. The person might fall prey to an epidemic, but the smoothness of biological motion or psychological motion has been lost. I am not here condoning suicide, for too often in your society it is the unfortunate result of conflicting beliefs — and yet it is true to say that all deaths are suicide, and all births deliberate on the part of child and parent. To that extent, you cannot separate issues like a population explosion on the part of certain portions of the world, from epidemics, earthquakes, and other disasters.“

- SETH (The Individual and the Nature of Mass Events)