Shayari Bazar

Every November of my boyhood, we put on red poppies and attended highly patriotic services in remembrance of those who had 'given' their lives. But on what assurance did we know that these gifts had really been made? Only the survivors—the living—could attest to it. In order to know that a person had truly laid down his life for his friends, or comrades, one would have to hear it from his own lips, or at least have heard it promised in advance. And that presented another difficulty. Many brave and now dead soldiers had nonetheless been conscripts. The known martyrs—those who actually, voluntarily sought death and rejoiced in the fact—had been the kamikaze pilots, immolating themselves to propitiate a 'divine' emperor who looked (as Orwell once phrased it) like a monkey on a stick. Their Christian predecessors had endured torture and death (as well as inflicted it) in order to set up a theocracy. Their modern equivalents would be the suicide murderers, who mostly have the same aim in mind. About people who set out to lose their lives, then, there seems to hang an air of fanaticism: a gigantic sense of self-importance unattractively fused with a masochistic tendency to self-abnegation. Not wholesome.The better and more realistic test would therefore seem to be: In what cause, or on what principle, would you risk your life?

SELFHOOD AND DISSOCIATIONThe patient with DID or dissociative disorder not otherwise specified (DDNOS) has used their capacity to psychologically remove themselves from repetitive and inescapable traumas in order to survive that which could easily lead to suicide or psychosis, and in order to eke some growth in what is an unsafe, frequently contradictory and emotionally barren environment.For a child dependent on a caregiver who also abuses her, the only way to maintain the attachment is to block information about the abuse from the mental mechanisms that control attachment and attachment behaviour.10 Thus, childhood abuse is more likely to be forgotten or otherwise made inaccessible if the abuse is perpetuated by a parent or other trusted caregiver.In the dissociative individual, ‘there is no uniting self which can remember to forget’. Rather than use repression to avoid traumatizing memories, he/she resorts to alterations in the self ‘as a central and coherent organization of experience. . . DID involves not just an alteration in content but, crucially, a change in the very structure of consciousness and the self’ (p. 187).29 There may be multiple representations of the self and of others.Middleton, Warwick. "Owning the past, claiming the present: perspectives on the treatment of dissociative patients." Australasian Psychiatry 13.1 (2005): 40-49.

The Ballad of Lucy JordanThe morning sun touched lightly on the eyes of Lucy JordanIn a white suburban bedroom in a white suburban townAs she lay there 'neath the covers dreaming of a thousand loversTill the world turned to orange and the room went spinning round.At the age of thirty-seven she realised she'd neverRide through Paris in a sports car with the warm wind in her hair.So she let the phone keep ringing and she sat there softly singingLittle nursery rhymes she'd memorised in her daddy's easy chair.Her husband, he's off to work and the kids are off to school,And there are, oh, so many ways for her to spend the day.She could clean the house for hours or rearrange the flowersOr run naked through the shady street screaming all the way.At the age of thirty-seven she realised she'd neverRide through Paris in a sports car with the warm wind in her hairSo she let the phone keep ringing as she sat there softly singingPretty nursery rhymes she'd memorised in her daddy's easy chair.The evening sun touched gently on the eyes of Lucy JordanOn the roof top where she climbed when all the laughter grew too loudAnd she bowed and curtsied to the man who reached and offered her his hand,And he led her down to the long white car that waited past the crowd.At the age of thirty-seven she knew she'd found foreverAs she rode along through Paris with the warm wind in her hai

E qui bisogna menzionare anche quanto scritto da Walter Rathenau nelle sue Briefe an eine Liebende: “Le ho detto ciò che penso della morte volontaria, e le dirò ciò su cui non mi sono mai pronunciato: ma poi non voglio più né parlarne né sentirne parlare. […] Ritengo questa fine un'ingiustizia metafisica, un'ingiustizia nei confronti dello spirito. Una mancanza di fiducia nella Bontà eterna, una rivolta contro l'intimo dovere di obbedire alla legge universale. Chi si uccide, uccide e non solo se stesso, ma anche un altro essere. Perché l'uomo non è un'isola. Questa morte, ne sono profondamente convinto, non è una liberazione come quella naturale e incolpevole. Ogni violenza nel mondo ha delle conseguenze, come ogni azione. Esistiamo per prendere su di noi un po' del dolore del mondo offrendo il nostro petto, non per moltiplicarlo facendo a nostra volta violenza. So che lei soffre e io soffro con Lei. Sia indulgente con questo dolore, ed esso sarà indulgente con lei. I desideri e la collera lo accrescono; con la dolcezza esso si addormenta come un bambino. Lei è cosi ricca di amore, lo rivolga tutto agli esseri umani, ai bambini, alle cose e alle sue sofferenze. Non si chiuda nella solitudine, non voglia essere sola. Superi l'ostacolo, lo guardi negli occhi: non è nulla”.

There are people who fantasize about suicide, and paradoxically, these fantasies can be soothing because they usually involve either fantasizing about others' reactions to one's suicide or imagining how death would be a relief from life's travails. In both cases, an aspect of the fantasy is to exert control, either over others' views or toward life's difficulties. The writer A. Alvarez stated, " There people ... for whom the mere idea of suicide is enough; they can continue to function efficiently and even happily provided they know they have their own, specially chosen means of escape always ready..." In her riveting 2008 memoir of bipolar disorder, Manic, Terri Cheney opened the book by stating, "People... don't understand that when you're seriously depressed, suicidal ideation can be the only thing that keeps you alive. Just knowing there's an out--even if it's bloody, even if it's permanent--makes the pain bearable for one more day."This strategy appears to be effective for some people, but only for a while. Over longer periods, fantasizing about death leaves people more depressed and thus at higher risk for suicide, as Eddie Selby, Mike Amestis, and I recently showed in a study on violent daydreaming. A strategy geared toward increased feelings of self-control (fantasizing about the effects of one's suicide) "works" momentarily, but ultimately backfires by undermining feelings of genuine self-control in the long run.

We did not make ourselves, nor did we fashion a world that could not work without pain, and great pain at that, with a little pleasure, very little, to string us along--a world where all organisms are inexorably pushed by pain throughout their lives to do that which will improve their chances to survive and create more of themselves. Left unchecked, this process will last as long as a single cell remains palpitating in this cesspool of the solar system, this toilet of the galaxy. So why not lend a hand in nature's suicide? For want of a deity that could be held to account for a world in which there is terrible pain, let nature take the blame for our troubles. We did not create an environment uncongenial to our species, nature did. One would think that nature was trying to kill us off, or get us to suicide ourselves once the blunder of consciousness came upon us. What was nature thinking? We tried to anthropomorphize it, to romanticize it, to let it into our hearts. But nature kept its distance, leaving us to our own devices. So be it. Survival is a two-way street. Once we settle ourselves off-world, we can blow up this planet from outer space. It's the only way to be sure its stench will not follow us. Let it save itself if it can--the condemned are known for the acrobatics they will execute to wriggle out of their sentences. But if it cannot destroy what it has made, and what could possibly unmake it, then may it perish along with every other living thing it has introduced to pain.

My head ached. I was thinking of the pain, and wondering how it was possible for physical agony to be so intense. I had never imagined that such a torture could be endured. Yet here was I, both conscious and able to think clearly. And not only to think, but to observe the process and make calculations about it. The steel circle round my skull was closing in with faint cracking noises. How much farther could it shrink? I counted the cracking sounds. Since I took the triple dose of pain-killer, there had been two more. …I took out my watch and laid it on the table.“Give me morphia,” I said in a calm, hostile, icy tone.“You mustn’t take morphia! You know perfectly well. The very idea! And what are you doing with that watch?”“You will give me morphia within three minutes.”They looked me uneasily up and down. No one moved. Three minutes went by. Then ten more. I slipped the watch calmly into my pocket and rose unsteadily to my feet.“Then take me to the Fiakker Bar. They say it’s a good show, and to-night I want to enjoy myself.”The others jumped up with a feeling of relief.I never confessed the secret to anyone, either then or afterwards. I had made up my mind at the end of those three minutes — for the first and last time in my life — that if my headache had not stopped within the next ten I should throw myself under the nearest tram.It never came out whether I should have kept to my resolve, for the pain left with the suddenness of lighting.

David Lester, a psychology professor at Richard Stockton College in New Jersey, has likely thought about suicide longer, harder, and from more angles than any other human. In more than twenty-five-hundred academic publications, he has explored the relationship between suicide and, among other things, alcohol, anger, antidepressants, astrological signs, biochemistry, blood type, body type, depression, drug abuse, gun control, happiness, holidays, Internet use, IQ, mental illness, migraines, the moon, music, national-anthem lyrics, personality type, sexuality, smoking, spirituality, TV watching, and wide-open spaces. Has all this study led Lester to some grand unified theory of suicide? Hardly. So far he has one compelling notion. It’s what might be called the “no one left to blame” theory of suicide. While one might expect that suicide is highest among people whose lives are the hardest, research by Lester and others suggests the opposite: suicide is more common among people with a higher quality of life. “If you’re unhappy and you have something to blame your unhappiness on—if it’s the government, or the economy, or something—then that kind of immunizes you against committing suicide,” he says. “It’s when you have no external cause to blame for your unhappiness that suicide becomes more likely. I’ve used this idea to explain why African-Americans have lower suicide rates, why blind people whose sight is restored often become suicidal, and why adolescent suicide rates often rise as their quality of life gets better.

There were worse things than death.There would be a leap and a moment suspended, then a long hopeless curve to the rocks and river below. They would fall like leaves between clouds of swifts and then be washed away by the thundering rapids. Bramble clung to that thought. If their bodies washed away then there could be no identification, no danger of reprisals on her family. She hung on tighter.The roan's hindquarters bunched under her and they were in the air. It was like she had imagined: the leap, and then the moment suspended in air that seemed to last forever.Below her the swifts boiled up through the river mist, swerving and swooping, while she and the roan seemed to stay frozen above them. Bramble felt, like a rush of air, the presence of the gods surround her. The shock made her lose her balance and begin to slide sideways.She felt herself falling. With an impossible flick of both legs, the roan shrugged her back onto his shoulders. Then the long curve downward and she braced herself to see the cliffs rushing past as they fell.Time to die.Instead she felt a thumping jolt that flung her from the roan's back and tossed her among the rocks at the cliff's edge on the other side.On the other side.Her sight cleared, although the light still seemed dim. Her hearing came back a little. On the other side of the abyss a jumble of men and hounds were milling, shouting, astonished and very angry. "You can't do that!" one yelled. "It's impossible!""Well, he shagging did it!" another said. "Can't be impossible!""Head for the bridge!" Beck shouted. "We can still get him! I want that horse!

I dont believe in God. Can you understand that? Look around you man. Cant you see? The clamour and din of those in torment has to be the sound most pleasing to his ear. And I loathe these discussions. The argument of the village atheist whose single passion is to revile endlessly that which he denies the existence of in the first place. Your fellowship is a fellowship of pain and nothing more. And if that pain were actually collective instead of simply reiterative then the sheer weight of it would drag the world from the walls of the universe and send it crashing and burning through whatever night it might yet be capable of engendering until it was not even ash. And justice? Brotherhood? Eternal life? Good god, man. Show me a religion that prepares one for death. For nothingness. There's a church I might enter. Yours prepares one only for more life. For dreams and illusions and lies. If you could banish the fear of death from men's hearts they wouldnt live a day. Who would want this nightmare if not for fear of the next? The shadow of the axe hangs over every joy. Every road ends in death. Or worse. Every friendship. Every love. Torment, betrayal, loss, suffering, pain, age, indignity, and hideous lingering illness. All with a single conclusion. For you and for every one and every thing that you have chosen to care for. There's the true brotherhood. The true fellowship. And everyone is a member for life. You tell me that my brother is my salvation? My salvation? Well then damn him. Damn him in every shape and form and guise. Do I see myself in him? Yes, I do. And what I see sickens me. Do you understand me? Can you understand me?

Sit tight, I'm gonna need you to keep time Come on just snap, snap, snap your fingers for me Good, good now we're making some progress Come on just tap, tap, tap your toes to the beat And I believe this may call for a proper introduction, and well Don't you see, I'm the narrator, and this is just the prologue?Swear to shake it up, if you swear to listen Oh, we're still so young, desperate for attention I aim to be your eyes, trophy boys, trophy wives Swear to shake it up, if you swear to listen Oh, we're still so young, desperate for attention I aim to be your eyes, trophy boys, trophy wivesApplause, applause, no wait wait Dear studio audience, I've an announcement to make:It seems the artists these days are not who you think So we'll pick back up on that on another page And I believe this may call for a proper introduction, and well Don't you see, I'm the narrator and this is just the prologue Swear to shake it up, if you swear to listen Oh, we're still so young, desperate for attention I aim to be your eyes, trophy boys, trophy wivesSwear to shake it up, if you swear to listen Oh, we're still so young, desperate for attention I aim to be your eyes, trophy boys, trophy wivesSwear to shake it up, you swear to listenSwear to shake it up, you swear to listenSwear to shake it up, you swear to listenSwear to shake it up, swear to shake it upSwear to shake it up, if you swear to listen Oh, we're still so young, desperate for attention I aim to be your eyes, trophy boys, trophy wives Swear to shake it up, if you swear to listen Oh, we're still so young, desperate for attention I aim to be your eyes

Cheryl was aided in her search by the Internet. Each time she remembered a name that seemed to be important in her life, she tried to look up that person on the World Wide Web. The names and pictures Cheryl found were at once familiar and yet not part of her conscious memory: Dr. Sidney Gottlieb, Dr. Louis 'Jolly' West, Dr. Ewen Cameron, Dr. Martin Orne and others had information by and about them on the Web. Soon, she began looking up sites related to childhood incest and found that some of the survivor sites mentioned the same names, though in the context of experiments performed on small children. Again, some names were familiar. Then Cheryl began remembering what turned out to be triggers from old programmes. 'The song, "The Green, Green Grass of home" kept running through my mind. I remembered that my father sang it as well. It all made no sense until I remembered that the last line of the song tells of being buried six feet under that green, green grass. Suddenly, it came to me that this was a suicide programme of the government. 'I went crazy. I felt that my body would explode unless I released some of the pressure I felt within, so I grabbed a [pair ofl scissors and cut myself with the blade so I bled. In my distracted state, I was certain that the bleeding would let the pressure out. I didn't know Lynn had felt the same way years earlier. I just knew I had to do it Cheryl says. She had some barbiturates and other medicine in the house. 'One particularly despondent night, I took several pills. It wasn't exactly a suicide try, though the pills could have killed me. Instead, I kept thinking that I would give myself a fifty-fifty chance of waking up the next morning. Maybe the pills would kill me. Maybe the dose would not be lethal. It was all up to God. I began taking pills each night. Each-morning I kept awakening.

I believe the perception of what people think about DID is I might be crazy, unstable, and low functioning. After my diagnosis, I took a risk by sharing my story with a few friends. It was quite upsetting to lose a long term relationship with a friend because she could not accept my diagnosis. But it spurred me to take action. I wanted people to be informed that anyone can have DID and achieve highly functioning lives. I was successful in a career, I was married with children, and very active in numerous activities. I was highly functioning because I could dissociate the trauma from my life through my alters. Essentially, I survived because of DID. That's not to say I didn't fall down along the way. There were long term therapy visits, and plenty of hospitalizations for depression, medication adjustments, and suicide attempts. After a year, it became evident I was truly a patient with the diagnosis of DID from my therapist and psychiatrist. I had two choices. First, I could accept it and make choices about how I was going to deal with it. My therapist told me when faced with DID, a patient can learn to live with the live with the alters and make them part of one's life. Or, perhaps, the patient would like to have the alters integrate into one person, the host, so there are no more alters. Everyone is different.The patient and the therapist need to decide which is best for the patient. Secondly, the other choice was to resist having alters all together and be miserable, stuck in an existence that would continue to be crippling. Most people with DID are cognizant something is not right with themselves even if they are not properly diagnosed. My therapist was trustworthy, honest, and compassionate. Never for a moment did I believe she would steer me in the wrong direction. With her help and guidance, I chose to learn and understand my disorder. It was a turning point.

Once on yellow sheet of paper with green lines, he wrote a poemand he called it “Spot”because that was the name of his dog and that’s what it was all aboutand his teacher gave him an “A” and a big gold starand his mother hung it on the kitchen cupboard and showed it to his auntand that was the year his sister was born-and his parents kissed all the timeand the little girl around the corner sent him a postcard with a row of X’s on itand his father tucked him into bed at night and was always there.Then on a white sheet of paper with blue lines, he wrote another poemand he called it “Autumn”because that was the time of year and that’s what it was all aboutand his teacher gave him an “A” and told him to write more clearlyand his mother told him not to hang it on the kitchen cupboard because it left marksand that was the year his sister got glasses and his parents never kissed anymoreand the little girl around the corner laughed when he fell down with his bikeand his father didn’t tuck him in at night.So, on another piece of paper torn from a notebook he wrote another poemand he called it “Absolutely Nothing”Because that’s what it was all aboutand his teach gave him an “A” and a hard searching lookand he didn’t show it to his motherand that was the year he caught his sister necking on the back porchand the little girl around the corner wore too much make-up so that he laughed when he kissed herbut he kissed her anywayand he tucked himself in bed at three AM with his father snoring loudly in the next roomFinally, on the inside of a matchbook he wrote another poemand he called it “?” because that’s what it was all aboutAnd he gave himself an “A” and a slash on each wrist and hung it on the bathroom mirrorBecause he couldn’t make it to the kitchen.

Of the not very many ways known of shedding one's body, falling, falling, falling is the supreme method, but you have to select your sill or ledge very carefully so as not to hurt yourself or others. Jumping from a high bridge is not recommended even if you cannot swim, for wind and water abound in weird contingencies, and tragedy ought not to culminate in a record dive or a policeman's promotion. If you rent a cell in the luminous waffle, room 1915 or 1959, in a tall business centre hotel browing the star dust, and pull up the window, and gently - not fall, not jump - but roll out as you should for air comfort, there is always the chance of knocking clean through into your own hell a pacific noctambulator walking his dog; in this respect a back room might be safer, especially if giving on the roof of an old tenacious normal house far below where a cat may be trusted to flash out of the way. Another popular take-off is a mountaintop with a sheer drop of say 500 meters but you must find it, because you will be surprised how easy it is to miscalculate your deflection offset, and have some hidden projection, some fool of a crag, rush forth to catch you, causing you to bounce off it into the brush, thwarted, mangled and unnecessarily alive. The ideal drop is from an aircraft, your muscles relaxed, your pilot puzzled, your packed parachute shuffled off, cast off, shrugged off - farewell, shootka (little chute)! Down you go, but all the while you feel suspended and buoyed as you somersault in slow motion like a somnolent tumbler pigeon, and sprawl supine on the eiderdown of the air, or lazily turn to embrace your pillow, enjoying every last instant of soft, deep, death-padded life, with the earth's green seesaw now above, now below, and the voluptuous crucifixion, as you stretch yourself in the growing rush, in the nearing swish, and then your loved body's obliteration in the Lap of the Lord.