The Separation between State and Religion

In time we will realize that Democracy is the entitlement of individuals to every right that was in its times alloted to kings. The right to speak and decide, to be treated with decency, to serve and be served by people in a State of “love” that is, to serve with one’s work for the development of ‘life’. To belong to the Kingdom of Human Beings without racial, national, social or academic separations. To love and be loved. To die at the service of the whole and be honored in one’s death, for one’s life and work was legitimately valued. To be graceful and grateful. To have the pride and the humility of being One with the Universe, One with every realm of Existence, One with every living and deceased soul. To treat with dignity and be treated with dignity for One is dignified together with All others and Life itself. To walk the path of compassion, not in the sorrow of guilt but in the pride of being. To take responsability for one’s mistakes and sufferings and stand up again and again like a hero and a heroine and face the struggle that is put at one’s feet and in one’s hands. Millions of people, millions and millions of people might take many generations to realize the consciousness of our humaneness but there is no other dignified path for the human being.

The “work” as I conceive it is psychological and political. Psychology is the connection between the different dimensions within one’s self and Politics is the actualization of that consciousness in our practical lives. Religion is the ceremony that binds the connectedness between the individual and the Universe. The separation between religion, politics and science, the arts and sports is, in the sphere of the social, the reflection of the schizophrenia within the individual and the masses. The dialogue between individuality and the "human" belongs to consciousness. The tendency to develop cults resides in the shortcomings we’are finding in life as it is structured today. “Life” has become the private property of a few priviledged who cannot profit from it because as soon as it is appropriated it stops to be “life” or “life-giving”.

We are all the victims of our own invention and each one is called upon to find solutions. The only problem is believing our selves incapable of finding them. We are now free to use all Systems of knowledge objectively, sharing them without imposing our will on each other. To become objective about our lives means to understand that the institutions that govern its experience are critically important. That we are one with the governments, one with the religious activities that mark its pace, that the arena’s in which we move our bodies and the laboratories in which we explore our possibilities are ALL part and parcel of our own personal responsibility. That WE ARE ONE WITH EACH OTHER AND EVERYTHING AROUND US and acknowledge for ourselves a bond of love in conscious responsibility. That we human beings know ourselves part of each other and are willing and able to act on our behalf for the benefit of each and every individual. That we no longer allow governments, industries, universities or any other institution to run along unchecked by the objective principles of humaneness. That we do not allow gurus to abuse their power or governors to steal the taxes and use them to their personal advantage in detriment of the whole. That we do not allow abuse from anyone anywhere because life is too beautiful to do so and that we are willing to stop the rampant crime with the necessary compassion Conscious knowledge is every individual's right. Conscious action is every individual's duty.

Blog Archive

Monday 31 October 2011

SUICIDE/Parasuicide


244 SUICIDE/Parasuicide
end-of-life practices. Since 1995, the demand for physician-assisted death has not risen among patients (0.3% of all deaths in the Netherlands), and physi- cians seem to have become somewhat more reluctant in their attitude towards this practice. Even if assisted suicides are not so frequent, 57% of all medical doc- tors in the Netherlands have performed euthanasia or physician-assisted suicide since the law was imple- mented. How this phenomenon can be considered according to the ethical code of medical doctors is a major ethical debate, now widely discussed in many developed countries.
See Also
Autoerotic Death; Deliberate Self-Harm, Patterns; Fo- rensic Psychiatry and Forensic Psychology: Suicide Predictors and Statistics; Murder–Suicide; Suicide: Parasuicide; Youth Suicide
Further Reading
Charlton J, Kelly S, Dunnell K, Evans B, Jenkins R (1993) Suicide deaths in England and Wales: trends in factors associated with suicide deaths. Popuation Trends 71: 34–42.
Chesnais J-C (2003) Les morts violentes dans le monde. [Violent deaths in the world.] Population et Socie ́te ́s 395: 1–4.
De Leo D, Scocco P, Marietta P, et al. (1999) Physical illness and parasuicide: evidence from the European Parasuicide Study Interview Schedule (EPSIS/WHO-EURO). Interna- tional Journal of Psychiatry and Medicine 29: 149–163.
DeVivo MJ, Black KJ, Richards JS, Stover SL (1991) Suicide following spinal cord injury. Paraplegia 29: 620–627. Hawton K (2000) Gender differences in suicidal behaviour.
British Journal of Psychiatry 177: 546–550. Hepple J, Quinton C (1997) One hundred cases of attempted suicide in the elderly. British Journal of Psychiatry 171:
42–46. Kleespies PM, Hughes DH, Gallacher FP (2000) Suicide in
the medically and terminally ill: psychological and ethi- cal considerations. Journal of Clinical Psychology 56: 1153–1171.
Knight B (1991) Murder, suicide or accident? In: Arnold E (ed.) Simpson’s Forensic Medicine, 10th edn., pp. 117– 127. London.
Kreitman N, Carstairs V, Duffy J (1991) Association of age and social class with suicide among men in Great Britain. Journal of Epidemiology and Community Health 45: 195–202.
Lewis G (1998) Suicide, deprivation, and unemployment: record linkage study. British Medical Journal 317: 1283–1286.
Marc B, Baudry F, Zerrouki L, Ghaiath A, Garnier M (2000) Suicidal incised wound of a fistula for hemodialysis access in an elderly woman. American Journal of Forensic Medicine and Pathology 21: 270–272.
Marzuk PM, Leon AC, Tardiff K, et al. (1992) The effect of access to lethal methods of injury on suicide rates. Archives of General Psychiatry 49: 451–458.
Onwuteaka-Philipsen BD, Van der Heide A, Koper D, et al. (2001) Euthanasia and other end-of-life decisions in the Netherlands in 1990, 1995, and 2001. Lancet 362: 395–399.
Sainsbury P (1986) The epidemiology of suicide. In: Roy A (ed.) Suicide, pp. 17–40. Baltimore, MD: Williams and Wilkins.
Shah A, Hoxey K, Mayadunne V (2000) Suicidal ideation in acutely medically ill elderly inpatients: prevalence, corre- lates and longitudinal stability. International Journal of Geriatric Psychiatry 15: 162–169.
Parasuicide
R Nathan, Merseyside Forensic Psychiatry Service, St Helens, UK K J B Rix, Leeds Mental Health Teaching Trust, Leeds, UK
ß 2005, Elsevier Ltd. All Rights Reserved.
Introduction
The term ‘‘parasuicide’’ embraces an enormous vari- ety of behaviors. Between 1 and 5% of respondents to community surveys in the USA and Europe have deliberately harmed themselves, although higher rates have been reported. The problem of parasuicide is especially pressing in forensic populations. Rates among offenders are significantly elevated and the management of parasuicide in forensic settings poses particular difficulties. Furthermore, courts may be more likely to seek the evidence of an expert witness when the proceedings relate to an individual with a history of parasuicide.
Definition
The clinical judgment as to whether an event such as a deliberate overdose or self-laceration represents para- suicide is usually straightforward. However, given the different types of actions and intentions, a single de- scriptive term that can be applied universally has proved elusive. ‘‘Attempted suicide’’ suggests suicidal intent, which cannot be assumed. ‘‘Suicidal behavior’’ covers suicide and attempted suicide, but is often used more broadly to describe all fatal and nonfatal delib- erate self-harm. Although ‘‘deliberate self-harm’’ does not refer to suicidal intent, it implies harm, which is not a necessary condition. A deliberate overdose should not be excluded from consideration because either the individual unwittingly took too low a dose
Posted by at
Labels:

No comments:

Post a Comment

Subscribe to: Post Comments (Atom)