The day my husband died, my work for a newspaper had taken me out of the office to do interviews and take pictures. I hurried back to my computer because I wanted to finish early. The man I had loved for three decades had not been well for several years. He had attempted suicide several times before, and I had always been there to stop him, but today – on a most magnificent Tuesday, the kind of day only an Alabama sky can provide – I was worried. The weekend had given us new problems, and new problems usually brought with them reactions that could range from unusual behavior to a complete loss of hope.

I telephoned him as I drove from one interview to the next. We talked briefly about ordinary things and about my new idea: that he should try out a new program I had found. He had been diagnosed with bipolar depression in 2004, a behavioral disorder that decreases a person’s ability to handle stress. The toll this took on him in a few years far exceeded the ravages of major depression he had dealt with alone for a lifetime.

Those years had taken a toll on me, too. But I had no idea what lay just ahead. Suicide is not just a personal disaster. It happens to everyone in a family and devastates whatever life came before, changing forever those who are left behind.

After writing my column for the week, I left work early. I felt desperate to get home. On the way, I called him again. The day before had been his fifty-eighth birthday. Our plans had changed a couple of times recently, but the weekend had been eerily quiet. On Sunday afternoon, we sat on the deck in the sunshine. I grew tired watching him go through boxes of papers and discard this or that. At the time I thought he was just organizing. I left him to go inside and take a nap. When I returned he had finished, and the day ended with the sweetness I had known for so long: the satisfying closeness of just being with him.

But by this Tuesday, around four o’clock, the calls between our cell phones kept dropping – or perhaps he kept hanging up. I told him I was on the way home. As I did, I passed a grocery store and thought I should stop for a birthday cake. Yesterday had not gone well, and today I had a chance to do something special for him, but I was exhausted and felt driven to be with him. Something was wrong. I was sure of it. I didn’t stop, a fact I regret.

His voice, when we spoke again, was too calm. He told me he had broken into the gun safe, the one I bought after he had his first psychotic break. I realized later he could have done that at any time. My false sense of security had been nothing more than a thin veil.

“I’m not mad.” Inside, I panicked. What would I do now that I only had my voice with which to save his life? “Where are you?”

Carefully, as if speaking to a child, he told me. I asked him to put the pistol down and cross the road to our neighbor’s house. When the connection broke, I dialed 911, reported the situation, and heard the words that would change the course of my thinking.

“Don’t go in,” the operator said. “Sometimes they wait until they see you before they do it. Park on the side of the road where he can’t see you.”

That was something I had not thought of before. It terrified me. Woodenly, I obeyed. Now I had entered an alternate reality, shock creeping over me like a blanket. I stopped the car as close to the house as I could without being seen.

Eventually, a young deputy arrived, took my house key, and went inside, finding my husband’s body. He came back to my car, where I waited. Through the window, which was rolled down, he extended his hand, and I latched onto two of his fingers with my own. His expression was so pained that I couldn’t bear to make him tell me what he had found.  

“I know,” I told him, and he explained that the scene would first have to be treated like a homicide. I nodded and stayed where I was as he drove back to the house.

It took more time for neighbors to arrive and the call to go out to our church friends who gathered around the car and waited with me. I made calls to his family and to our children in three different states. I was deep in shock.

From there, the nightmare of the past few years changed into the hellish existence of a grief I had never known before. I was familiar with death. My mother had died. So had my father and my brother-in-law. Even in childhood, in my life as a preacher’s kid it was not uncommon for me to attend every funeral and visit every grieving household. I played the beautiful organ in our church sanctuary at the funeral of one of my best friends’ father when I was only nine or ten years old. I had read and written about death, but this was different.

Sometimes suicide comes without warning, but for several years before my husband’s suicide, his uncontrollable, rapid cycling moods and bizarre episodes left us both drained. He was at the mercy of his illness, and as I tried to help him and to get help for him in every way I could, I was at the mercy of his illness as well.

Physically, I had already used almost all of my strength. I had no reserves. My body was anemic; my mind was in a state of constant crisis. Even the moments between emergencies became crises because those were the waiting and worrying times. I never knew what would be coming next, but I knew it would be horrible.

Suddenly, as I sat in my car on the side of the road, he was gone, and I entered the aftermath of suicide. Since that day, I’ve worked alongside thousands of other survivors of suicide loss to try and understand what happened; and to mourn, heal, and rebuild. To help myself, I had to help others who were struggling through similar situations.

I discovered that grieving and hope can become entangled with regret and guilt and so many other emotions. During this confusing time, hope is a concept that is difficult to hold onto. Hold onto it we must, however, even if we have to borrow strength from each other.

Suicide changes us, but together, we can turn mourning into joy. For me, healing became a three-step process. I first found that co-support fortifies survivors so that obstacles like secondary wounding do not halt progress toward a successful return to life. Then, there is the essential but difficult step that enables survivors to let go of their past lives and turn toward new ones. No one wants to go on without a dear loved one, but a healthy recovery from grief depends on finding the strength to let go. Without this interim step, a survivor may not realize there are other ways to carry forward the memory of the lost one, other kinds of relationships that can be built with the departed. Lastly, there is an internal drive that emerges in most survivors that motivates them to go beyond just surviving to making meaning out of loss. This can manifest first as an instinctive need to do something. This guiding force inspires survivors to find or to create ways to carry a message forward, to turn their own personal tragedies into victories by helping others. They may write books, found organizations, set up foundations, or contribute in other ways. Many of these are artistic or creative in nature and come straight from the heart.

Suicide touches all kinds of people from every background and belief system. It can create a barrier between those closest to the person who died and those around them. Historically, suicide has been viewed by many societies as a social taboo, but the underserved stigma, shame, and shunning that surround suicide is being dispelled by the efforts of loved ones who are banding together to share both pain and healing. One such group – the Alliance of Hope for suicide loss survivors (www.allianceofhope.com) – is attempting to change the culture surrounding suicide worldwide. With the guiding slogan “Kindness Matters,” members share the simple but powerful knowledge that one can not only survive the loss of a loved one or friend to suicide but also can go beyond just surviving to rebuild happy, productive lives.

“You are not alone.”

“This was not your fault.”

“Healing is possible.”

“There are specific things you can do to build a new life that honors the one you lost.”

When I reach out in this way to comfort a mom or dad, a partner or child who is in more pain than they ever knew existed, it is because of the many times I saw my husband’s gentleness, his respect for all living things, his brilliant mind at work. His life is not defined by how he died. Neither is mine. He made such an impact on my life and on the lives of anyone who knew him that even his illness – even suicide – could not change the good he did in the world.

I can only hand survivors a little hope, but in that moment, hope is enough.

All health issues are best understood and treated with a combination of biological, psychological, and social factors rather than with purely biological means. This context entails thoughts, emotions, behaviors, social factors, and environment, all of which play significant roles in human functioning and overall health. Therefore, it is important to gather input from all aspects of an individuals’ life to get better insight into depression.

Many people use the word “depression” to explain the feeling of sorrow, but depression is much more than just sadness. Sadness is a normal reaction to life’s struggles, setbacks, and disappointments. However, depressed people don’t feel sad—they may feel lifeless, empty, apathetic, and hopeless. Depression starts with just a feeling and then manifests in physical behaviors. The feeling of helplessness, hopelessness, and worthlessness are intense and unrelenting. An unwanted complication of depression is suicide, which in fact has a higher rate than homicides in the US (1).

Hopelessness is the main indicator leading to suicide, a trapped pattern of thinking where individuals believe things will never get better. The deep despair and hopelessness that accompanies depression can make suicide seem like the only way to escape from the overwhelming circumstances. Therefore, suicidal thoughts must be considered as a cry for help and dealt with accordingly.

Psychosocial context appears to be the commonly associated culprit that may predispose people to depression instead of genetic predisposition and other secondary etiologic factors. Depression in the psychosocial context is related to a person’s perception of daily events. A specific event in a person’s life can trigger the beginning of a vicious cycle. Examples could include: changes in occupation, loss of a loved one, etc.

Modesty

In addition to hopelessness, avarice can lead to depression because it contributes to dissatisfaction, disappointment, and loss of sincerity. Sometimes, the lack of material goods can make a person happier than having them. Jealously chasing material things that others have can lead a person into depression. For example, the ancient philosopher Plato was wise but not wealthy; despite his lack of money he was content with his life. One day, as he was passing by a spring, he noticed a boy drinking water with his hands. The average person, having witnessed this, would give the child a cup, but Plato asked himself if the cup is even needed. If you focus on what you do not have, you will always be disappointed. Actually focusing on what you need in the present time can decrease the damage one incurs from his or her problems. The child was thirsty and he only needed water, so the cup was unnecessary.

If a person is only concerned with his or her own situation and not noticing the condition of those around them, it can turn trivial problems into mountains. By comparing one’s own problems with greater problems of others, the person can get a more accurate perspective. Though a person’s burden may appear unbearable, God has created each person with the ability to handle these burdens. It is recommended to keep hope by exercising patience and concerning yourself with the present condition rather than bringing problems up from the past or worrying about the future. The patience given to human beings is sufficient to all types of difficulties, unless used inappropriately to obsess about what already happened in the past or to worry about distant future.

Never lose hope

As shown in Table Figure 1, The American Psychiatric Association (APA) has established the universal criteria for health professionals to diagnose depression. According to The Diagnostic and Statistical Manual of Mental Disorders IV (DSM IV) criteria, physicians diagnose an individual as having depression, which is further classified as minor or major in terms of the severity of the symptoms (2).

Hopelessness deserves special concern because it often triggers the other symptoms which may eventually lead to inertia.

Belief and prayer have found to be extremely helpful in combatting hopelessness by keeping hopes high. This can help to prevent serious depression or even suicide, for even in the most difficult times, belief can allow a person to stand firm with the conviction that even a single leaf would not drop without God’s knowledge. The Qur’an states: “Say (God gives you hope): ‘O My servants who have been wasteful (of their God-given opportunities and faculties) against (the good of) their own souls! Do not despair of God’s Mercy. Surely God forgives all sins. He is indeed the All-Forgiving, the All-Compassionate’” (The Qur’an 39.53).

The Bible echoes a similar tone when it says, “For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far does he remove our transgressions from us (Psalm 103, 8-12).

What does the literature say about belief?

A survey revealed the fact that 82% of Americans believe that prayer can cure serious illness, 73% believe that praying for others can cure illness, and 64% want their physicians to pray with them. Health professionals – especially doctors and nurses – should be aware of the spiritual needs of their patients, should be familiar with literature on the effectiveness of prayer, and should integrate it into their comprehensive care plans (3).

From the biological perspective, as shown in Figure 2, symptoms and signs of depression shown in Figure 1 occur as a result of the change in the level of neurotransmitters – namely serotonin, norepinephrine, and dopamine. Today, pharmacological interventions to heal depression are mainly provided by drugs. These regulate the levels of the neurotransmitters. There aren’t many scientific studies focusing on depressing and religion, however McCullough’s review of literature clearly states that “People with high levels of general religious involvement, organizational religious involvement, religious salience, and intrinsic religious motivation are at reduced risk for depressive symptoms and depressive disorders” (4).

In conclusion, depression may arise from the lack of staying active. In order to keep away from the negative thoughts which serve as a starting point for depression’s vicious circle, praying and seeking help from the All-Knowing, All-Wise serves as a shelter from the negative feelings of temporary worldly troubles. Praying may provide a protection against negative thoughts that may arise from an external or internal source, eventually leading to a distortion of healthy thinking.

Subjective healing and improvement in health after praying, psychological therapy, and family and social support may stimulate some neurotransmitters, though this needs to be further clarified by comprehensive studies (5). However, even simple words may have an impact on the mood of any individual. Hearing a compliment may cause a smile, or receiving a phone call giving a bad news might cause sadness. How could sincerely pouring one’s heart out to the All-Knowing not reverberate from His eternal source into the body, even if the circumstances appear overwhelming?

Mucteba Muezzinoglu is a freelance currently living in Illinois, US.

Nate Emru is a Mental Health Counselor in Indianapolis, Indiana, US.

References

1. Further information is available at http://www.sprc.org/basics/about-suicide. Reached in April 25.
2. The Diagnostic and Statistical Manual of Mental Disorders (DSM). American Psychiatric Association provides a common language and standard criteria for the classification of mental disorders.
3. Ameling A. 2000. “Prayer: an ancient healing practice becomes new again.” Holist Nurs Pract. Apr;14(3):40-8.
4. McCullough ME, Larson DB. 1999. “Religion and depression: a review of the literature.” Twin Res. Jun;2(2):126-36.
5. National Institute of Mental Health. What medications are used to treat depression? Reached from the website. http://www.nimh.nih.gov/health/publications/mental-health-medications/complete-index.shtml#pub5

Fred (not his real name) is 21 years old, living in a university community. Last year, he did a project to “stretch into infinity”, i.e. he attempted suicide. Fortunately, his project failed. After his return to the normal life, he found an alternative way to infinity. I wanted to interview him as soon as I learned about his story, which he accepted.

“I am doing a double major in mathematics and biology. Unlike the regular biology students who are educated to think traditionally and memorize constantly, my way of thinking is rather mathematical and rational.”

I wanted to punch a hole in this super confident young boy’s claims about himself. “So, you never fell in love, but instead, rationally proved some girl to be the one meant for you?”

He chuckled. “I guess, I did fall in love, but suppressed my feelings since they were irrational.”

“Then you must have a strong will. How do you rationally explain the human will? I mean, we are talking about a young man whose hormones are keeping him at the verge of love. And how do you think your will fights against these molecules that pervade your body?”

“My thoughts on this are different now, but at the time, I was trying to express everything in terms of testable, concrete concepts. There is so much research on the effects of genes and the environmental conditions on human behavior. So, my will had to be some proteins synthesized from my DNA.”

“So do you think, or did you think that one day people could use love pills for keeping up their love for their partners, and to have compassion for their children?”

“Why not? Actually, it is not just that. I had many thoughts that engulfed my mind and motivated my actions, including my attempt to suicide. I couldn’t receive rationally satisfactory alternatives to my conclusions.”

Then Fred took me on a tour d’horizon of his view of life and people. There were many elements in his views that you could hear from other people, but this one was unique and noteworthy:

“This is a bit irrelevant, but I can tell you a funny one too. If the speeding tickets are issued not due to an actual harm but due to the increased risk of harm, then people who drink more than a minimal amount should be given drinking tickets. Statistically speaking, the number of crimes linked to speeding is nowhere close to the number of crimes linked to drinking. So, if I am getting a ticket for speeding, although I haven’t harmed anyone, then why isn’t my friend for whom I am the designated driver, getting a ticket for his increased potential to harm someone?”

Speechless, I tried to steer him back to his conclusions that led him to what he did.

“You know, I was never hospitalized for depression. Nobody thought that I was in deep trouble, including me. I was considered to be an intellectual, an extraordinary friend. I don’t know how it goes with other people, but when the idea came, it wasn’t like a freaky idea to entertain myself for a minute. It came as an irrefutable theory. It only made sense. Really.”

The idea of suicide making sense? That didn’t make sense to me! Seeing my blurred gaze at him, he picked up again.

“If motivation is essential to accomplish your ideals, how come things that bring motivation are considered harmful?”

He was talking about drugs.

“If success is all about hard work, then why is it forbidden to pave your way to success rather than leave it to luck?”

That is fortifying hard work through taking drugs.

“If my mental activity is nothing but complex dynamics of molecules in my brain, then shouldn’t I take drugs that are the embodiment of rejuvenating and exhilarating inspirations leading to innovations?”

After a second of pause, he concluded:

“If happiness is all about certain molecules in my body, then what is wrong about getting it directly rather than mining it through the thorny relationships with people?”

How would you answer these questions, knowing that they are asked by an individual in the making who is trying to make sense of life but who is bewildered by the discrepancies of the mature people?

“My line of thought and other people’s line of thought in this matter are similar to the graph of 1/x. We are both aiming for the same point, i.e. zero. But our distinct approaches take us to opposite directions. The two couldn’t be more divergent than this.”

In mathematical elegance, Fred was describing the state that nurtured his suicidal thoughts. He could not establish ties with the rest of us. With an intention to never come back, Fred used drugs to become a zero in our world, and to stretch into unknown infinity. Did he succeed?

“But you know, like a sad love story, 1/x never converges to zero. I failed, too, in that sense. The way I conceived it, death was going to be a culmination of motivation, success, and happiness. I aimed for it head on. According to my conviction, I was supposed to have achieved all of those. When I opened my eyes in the hospital, I realized that I had neither success nor happiness.”

You don’t have to be a sage in order to understand that suicide is not a key to success or happiness. But a brief journey to death made Fred a sage.

“It is possible in this life that one receives death while perfectly healthy. It is also possible that one can survive despite a miserable health. In other words, just like being healthy doesn’t necessarily mean you can’t die, there isn’t a mechanic relationship between being unhealthy and arriving at death. My own failure to die despite what happened to me is a living proof of this.”

I noted in my mind that this was a good example of learning from your failures.

“The moment I realized that death is given, just like life is, my suicide attempt transformed from being a story of failure to a story of success, because that’s when I started believing in the unseen.”

Believing in the unseen was a quality that Fred did not have before, but why and how had it been the elixir that changed his failure into success?

“It is so ironic and controversial. In the beginning, what I was missing was my acceptance of self-deficiency in grasping the existence. In the end, by admitting to be incomplete, I was becoming complete; being completed by God.”

Suicide is one of the most severe sins one can commit according to the monotheistic religions. Yet, this young man found God in the very sin that could throw him light years away from God.

“I don’t define myself anymore as an outstanding, perfect intellectual as my friends used to call me. Instead, I am a story in progress. No matter how severe the calamities or how satisfying the joys are, I don’t come to an end unless my author ends the story.”

•conquered and occupied two large Muslim countries (Afghanistan and Iraq)

•compelled a huge Muslim army to root out a terrorist sanctuary (Pakistan)

•deployed thousands of special forces to numerous Muslim countries (Yemen, Somalia, Sudan etc.)

•imprisoned hundreds of Muslims without recourse

•waged a massive war of ideas involving Muslim clerics to denounce violence and new institutions to bring Western norms to Muslim countries

•killed Osama bin Laden, the inspirational leader of Al Qaeda who carried out the 9/11 attacks.

Have these actions – which some have called, “World War IV” – made America safe?

In a narrow sense, America is safer and justice has been served. There has not been another attack on the scale of 9/11. Our defenses regarding immigration controls, airport security, and the disruption of potentially devastating domestic plots have all improved. This is the positive side of the ledger.

In a broader sense, however, America is not safe enough. Anti-American suicide terrorism rose rapidly around the world in the decade since September 11, 2001. In 2003, then Defense Secretary Donald Rumsfeld famously asked, “Are we capturing, killing or deterring and dissuading more terrorists every day than the madrasas and the radical clerics are recruiting, training and deploying against us?” As even a casual glance at the facts shows, the answer is a disappointing no. The negative side of the balance sheet is daunting.

September 11, 2001 was so devastating largely because it was a suicide attack in which 19 hijackers killed themselves in the course of killing 3,000 innocent people. So the key to tracking the threat is to focus on suicide terrorism, especially those inspired against Americans.

Look at the numbers. In 2000 – the year before 9/11 – there were 20 suicide attacks around the world and one – against the US Cole in Yemen – was anti-American inspired. By contrast, in 2010, there were well over 200 suicide attacks and about 90 percent were anti-American inspired – against US troops or those working with America – a ten-fold increase over the past decade.

Each month, there are more suicide terrorists trying to kill Americans and its allies in Afghanistan, Iraq, and other Muslim countries than in all the years before 2001 combined. Yes, these attacks are mostly (although not exclusively) focused on military and diplomatic targets. However, so too were the anti-American suicide attacks before 2001. It is important to remember that the 1995 and 1996 bombings of US troops in Saudi Arabia, the 1998 bombings of the US embassies in Kenya and Tanzania, and (as mentioned) bombing of the US Cole in Yemen in 2000 were the crucial dots that showed the threat was rising prior to 9/11. Today, such dots are occurring by the dozens every month.

American military policies have not stopped the rising wave of extremism in the Muslim world. The reason has not been lack of effort, lack of will among the American people, lack of bipartisan support for aggressive military policies, lack of funding, or lack of genuine patriotism.

No. American military policies are not failing for the standard excuses. Something else is creating the mismatch between America’s effort and the results.

What went wrong

America has been waging a long war against terrorism, but without much serious public debate about what is truly motivating terrorists to kill us. In the immediate aftermath of the 9/11 attack, this was perfectly understandable. If toppling the Taliban was necessary to take out Al Qaeda’s sanctuary in Afghanistan, so be it.

But, in an instant, there was also a great need to know, or perhaps better to say, to “understand” the events of that terrible day. A simple narrative was readily available and a powerful conventional wisdom began to exert its grip. Since the 9/11 hijackers were all Muslims, it was easy to presume that Islamic fundamentalism was the central motivating force driving the 19 hijackers to kill themselves in order to kill us. Within weeks after the attack, surveys of American attitudes show that this presumption was fast congealing into a hard reality in the public mind. Americans immediately wondered, “Why do they hate us?” and almost as immediately came to the conclusion that it was because of who we are, not what we do.

The narrative of Islamic fundamentalism did more than explain why America was attacked. It also pointed toward a simple, grand solution – one whose ambition only made it seem all the more worthy in light of the trauma of that terrible day. If Islamic fundamentalism was driving the threat and if its roots grew from the culture of the Arab world, then America had a clear mission: to transform Arab societies – with Western political institutions and social norms as the ultimate antidote to the virus of Islamic extremism.

The only problem: Islamic fundamentalism is not the main driver of suicide terrorism. What drives this phenomenon more than any other single factor is foreign military presence – which inspires wave after wave of individuals to join terrorist groups in order to carry out suicide attacks in the hope that these would end the foreign presence in their lands.

On September 11, 2001, the United States had deployed over 12,000 combat forces to countries on the Persian Gulf (5,000 in Saudi Arabia and 7,000 in other countries along the rim). We now know that these troops were the principle rallying cry of Osama bin Laden in his efforts to mobilize volunteers for suicide attacks against the United States and that the martyr videos of the 9/11 hijackers – their last video will testimonials – prominently justify their actions as in response to Western military control of the governments on the Arabian peninsula. Further, escalation of American combat forces in the region for the Iraq war directly fueled still further anti-American suicide terrorism.

Hence, the grand solution became the grand catalyst for more anti-American inspired suicide terrorism than ever before.

What we know

Vast new research on suicide terrorism has produced important new knowledge. Here is a summary of what we know:

•Occupation causes suicide terrorism

Over 95% of all suicide attacks are in response to foreign occupation

•The more occupation, the more suicide terrorism

As America has occupied two large Muslim countries, Afghanistan and Iraq with a total population of about 60 million, total suicide attacks worldwide have risen dramatically – from about 300 from 1980 to 2003 to 2000+ from 2004 to 2010. Further, 90% of all suicide attacks are now anti-American.

•Indirect occupation is the equivalent of direct occupation

The US compelled Pakistan to deploy 100,000 troops against the Taliban in the Federally Administered Tribal Areas and Pakistani suicide attacks escalated dramatically.

•Ending occupation can end suicide terrorism even without transforming Muslim countries

Since Israel withdrew its army from Lebanon in May 2000, there has not been a single Lebanese suicide attack. Since Israel withdrew from Gaza and large parts of the West Bank, Palestinian suicide attacks are down over 90%. Since America and its allies began withdrawing from Iraq, suicide attacks are also falling fast.

•Empowering local groups can reduce suicide terrorism

In Iraq, the surge’s apparent success was not the result of increased US military control of Anbar Province, but rather quite the reverse – the empowerment of Sunni tribal leaders for their own security, commonly called the Anbar Awakening.

•Taking power away from local groups can escalate suicide terrorism

In Afghanistan the ISAF’s expansion strategy, designed to exert more central government control over the Pashtun tribes in the Western and Southern provinces, caused a resurgence in the Taliban and an increase in the number of suicide attacks.

The tide is turning

The oxygen for America’s strategy is, fundamentally, how we understand the root cause of the terrorist threat we face. In recent years, the intellectual climate has begun to change. In January 2010, a Zogby poll found that 27% of Americans now believe that the “most important factor” motivating terrorists to attack the United States is that they “resent Western power and influence” compared to 33% who still think the main motive is “make Islam the world’s dominant religion.”

American military policies are also changing. The United States started to draw down military forces from Iraq in 2008, has already removed 100,000 troops, and is on schedule to end its commitment of heavy combat forces there next year. Since their peak in 2007, suicide attacks in the country have fallen by over 80 percent and the country is more stable today than at any point since America conquered the country in 2003.

In Afghanistan, President Obama announced in July his plan to remove about a third of US forces from the country over the next year and to continue drawing down thereafter. If so, there is good reason to expect that suicide attacks will soon begin to decline significantly there as well.

Fortunately the US does not need to station large ground forces in either Iraq or Afghanistan to keep them from being a significant safe haven for Al Qaeda or any other anti-American terrorists. This can be achieved by a strategy called “Off-Shore Balancing” that relies on over-the-horizon air and naval forces and rapidly deployable ground forces, combined with empowering local groups to oppose the terrorist groups. No matter what happens in Afghanistan and Iraq, the US will maintain a significant air and naval presence in the Persian Gulf and Indian Ocean for many years, and those forces are well-suited to striking terrorist leaders and camps in conjunction with local militias – just as they did so successfully against the Taliban and Al Qaeda in 2001.

Above all, to truly move beyond the war on terror, it is important for scholars, policy intellectuals, government leaders, and the public at large to continue to educate themselves about the factors that lead to suicide attacks like 9/11. The more we know, the fewer mistakes and the better our policies – and the more we can all live our lives in peace.

Robert A. Pape is Professor and Director of the University of Chicago Project on Security and Terrorism and author of Cutting the Fuse: The Explosion of Global Suicide Terrorism and How to Stop It (2010).

A man is willing to die (why?), his family seems to have no objections (how come?), there is an institution assisting this family (how come?), it is being recorded and broadcast (what?!).

The controversial documentary stirred up a reaction in some religious circles and pro-life charities, as viewers discussed the ethics of broadcasting euthanasia in the days following this program. But what is so chilly about this video is not whether a network should broadcast it, but a man’s willingness to end his own life. If life had any meaning for this person, he would not be willing to cause his own death. If he meant anything to his family, they would never allow him to do it. This story is so desperate, so heartbreaking, that it leaves us without words.

Mary Lahaj of Boston shares with us a story in this issue that would counterbalance the hopelessness and dispel the dark clouds the above-mentioned documentary caused. “At God’s Door” is the story of a woman who was able to stand up on her own feet after a traumatic youth. Hers is a source of inspiration for many of us who have failed, or feel on the edge of a cliff at times, to rise up in belief for a new life.

Professor Anwar Alam from India reviews a book on a global movement of education and dialogue: The Gulen Movement, Civic Service Without Borders is one of a handful of must-read books that authoritatively deals with this social phenomenon—called the Hizmet movement—affiliated with successful schools, dialogue activities, and relief organizations around the world.

An interview with Paul Davies lays down some of the “Great Questions of Existence” and shares with us how science can contribute to our making sense of them.

The Lead Article expounds on the rights of God and human rights, and how they are related. “Life” is one such right, and the Giver of Life certainly has something to say about this.

Let me remind you that the broad circle of our readers are not interested much in Islamic dogma, but rather in everyday realities, which sometimes are tragic. Unlike Christianity, Islam is not Orthodox (from the Greek “orthos,” meaning correct and “doxa” meaning opinion), but rather Orthopracsic (from the Greek “pracsis,” meaning practice or activity). The latter means that in Islam not only are there postulated specific, and quite clear concrete, dogmas of faith, but there are also obligations that all Muslims must follow in their everyday life; these are the norms of behavior as prescribed by Islam. Fifteen hundred years of staunch Islamic belief and its practical implementation in everyday life and politics have ensured, to a larger extent, the stable development of Islamic civilization and contributed in particular into putting an end to the shameful yoke of colonialism for humanity.

In the last quarter of the twentieth century and more specifically at the turn of the millennium, and in connection with the activated radical-and sometimes extremist-tendencies in the Islamic world, voices can be heard-more often in the media than in science-that claim that Islam is an almost ideal ground for the military and political conflicts and for its extreme form of personal terrorism, under the guise of martyrdom, jihad, etc.

The current collection reveals in full and in detail the concept of incompatibility and non-acceptance for a faithful Islamic believer, from the position of the Holy Qur’an, to attempt to take away the highest gift of the Almighty, a human life. For the first time, a mass readership is able to acquaint itself with the five ultimate values of perfect Islam: Faith, life, family, mind, and property. The comparison made within the collection between the perceptions envisaged in the Qur’an and the Bible (made with a scientific basis and provable via the holy texts of the Qur’an and the Bible) is one of the assets of the work.

In the same balanced and dialectic way (based on the Qur’an and the hadith) the thesis concerning the idea that suicide is an act of revenge on the “infidels” is rebuffed; this is shown to be a product of profanity, propagated by child-killers and outcasts without faith and honor. The authors being Muslim, and reputable scholars themselves, support the principle idea that life is exclusively in the Hands of God, contrary to the belief of kamikaze terrorists, and underline the fact that murder is unacceptable for a true Muslim believer. Those who hide behind the name of God and deprive others of life, in particular children, women, elderly people, as well as themselves, arbitrarily assume the responsibility of the Creator. But indeed, “God does not love those who trespass the limits” (Baqara 2:190). A terrorist commits five sins: Against God, humanity, the specific victims, regardless of their religion, to themselves and their family.

The published articles written by the well-known Turkish experts in the matters of religion, sociology and psychology are of value not only due to a complex description of the prime postulates, but to the very aura of care for humanity, life, and our civilization, which is adherent to those who are truly elated and caring about the integrity of our world scientists and preachers.

Several decades of our research have revealed the existing link between the self-organization of the Earth and the external management of outer space. Our common home, the Earth is a dynamic system that is managed by the universal laws of nature. In the framework of this brief introduction, it does not seem proper to discuss the place of God in this system. It is important to point out that the reason for all kinds of criticism and conflict situations in today’s society, including the very phenomena that has upset the balance of the stable development of the world, a imbalance that comprises the misunderstanding of the essence of Islam with the extremism that is the terrorism of those who feel that they can speak on behalf of the whole of Islam, is a lack of correspondence between the decisions and programs with the laws of nature and the Almighty.

Independently from each other, we and our Turkish colleagues have been involved in natural and scientific research; we have all come to the same conclusion about the absolute necessity to follow the universal laws of nature for the benefit of the stable development of humanity. The authors have proved that an ugly and dangerous distortion of God’s Will and the natural laws, as revealed in the present work, are rebuffed by the Almighty and contradict the fundamental principles of existence.

Merhaba and thank you to the authors and editors of this useful work. I wish mutual understanding, peace, and harmony for all readers.

*Oleg L. Kuznetsov holds a Ph.D. on Technical Sciences and currently teaches at the Moscow State University. He is the President of the Russian Academy of Natural Sciences, Rector of the International University of Man, Nature and the “Dubna” society, President of the UNEP/UN Russian Committee. 

Derived mainly from the witchcraft practices of Europe in the Middle Ages, Satanism has also been seen to be on the rise in Muslim countries. It has become a problem that now appears frequently on the agenda in Muslim countries, as it has begun to attract the young people as a rebellious alternative to the philosophy and lifestyle of their parents. Brought to the attention of the Turkish nation when two students at the Alman Lisesi (German High School), Asl and Alp, committed suicide in Atakoy, Istanbul, June 22, 1998, Satanism tends to find a place among high school students. Moreover, it has been reported that Satanism has spread among students at private schools and has even become popular with primary school students.

Research reveals that young people involved in Satanism share common characteristics. For example, they are mostly children of well-to-do families or families with an above average income. They receive a better education than their peers, and have little responsibility. They are generally brought up in an upper-middle class environment. How can such a movement find opportunity to spread in a country like Turkey, where the majority of the population are Muslim? What do these young people lack that impels them to adopt a movement like Satanism? How can a movement that originated among the children of Western proletarian families become popular among children of wealthy Muslim families? Who spreads Satanism among our young people and how? Most important of all, why do the young commit suicide for the sake of Satan? People are already asking, What are the reasons that lie behind these incidents? This article will look into the answers to these questions as impartially as possible.

1. How Does Satanism Spread?

Of the factors that help in the spread of Satanism in countries like Turkey, computers and the Internet are at the fore. It is striking that young people who are interested in Satanism are mostly high school students. As most of these young people have learnt a foreign language, they can easily gain access to Satanism via the computer and the Internet. Those who want to learn about Satanism first turn to these resources. It is also known that there are people, with evil intentions, who intentionally encourage young people to become Satanists. The information given in documents and books on Satanism (verified by what happens in practice) indicates that there are some people who are trying to tempt young people into being Satanists, intentionally and systematically. I do not think that either non-Satanists, or those who claim to be Satanists in Muslim dominated countries, really know what Satanism is, which is quite natural. However, venturing blindly into an unknown subject may lead to unexpected results. The young people who were drawn to suicide, who were raped, or murdered are the bitterest indications of this. Insufficient information and ignorance are among the leading reasons for the spread of Satanism among young people. What one must ask here is why the young people in these countries want to become Satanists.

2. Why Do Young People Become Satanists?

Of the answers received to this question, asked to young people who claim to be Satanists, the following ones are especially striking: I became a Satanist because I was angry with God who took away my parents when I was little. I became a Satanist to be a Satanist. I joined the Satanists because I was looking for peace. I sold my soul to Satan because I understood that it was meaningless to live in this world and that I did not belong here. or I wanted more freedom. As can be seen, some young people are angry with God, because of some loss or hardship that they experienced as small children. Some do not even know why they became Satanists. Some look for peace, purpose or freedom in such a cult that they cannot find in their families. Satanism seems attractive to these young people as it encourages them to be rebellious and reactionary against the principles and institutions around them.

The answers given above demonstrate that behind the problem of Satanism lies a lack of spiritual knowledge and education. If young people are taught correctly about God, Who created man as an honorable creature and placed him above all living things, they would learn not to be angry with God and would not side with Satan. Similarly, if they are taught that man was not created in vain, that life and creation serve a purpose, that even man himself does not have the right to take his own life, that such an action incurs terrible consequences, and that there is another world in the Hereafter, they would not desire to end their lives and they would not conceive of life in this world as being meaningless.

Another important point to be made is that no precautions are being taken to combat Satanism, despite the fact that young people are being drawn into this spiritual abyss. They are clearly embroiled in a quest for happiness. They are searching for satisfaction everywhere: in the family, at school, in the community, and in society. Here the question of what kinds of young people join Satanist cults springs to mind.

3. Which Groups Tend More toward Satanism?

Research shows that there are certain groups of young people who are more likely to be drawn into Satanism. Some of these are as follows: children from broken homes or disfunctional families, or children who are neglected or not given the necessary care by their parents. Children who have trouble estab- lishing relationships with their peers and are therefore cast out by their friends and environment, leaving them lonely and vulnerable are also at risk. Children who are not supported or cared for by society and those who have difficulty in the full realization of their identities or personalities, and who are therefore pushed into depression, are vulnerable. Young people with spiritual or psychological problems, those who have failed to overcome the problems of adolescence and therefore suffer from depression, are often targeted by such groups, while those who are trying to find themselves by joining different groups and by being different from others, and those with a rebellious spirit, who “ rightly or wrongly – react against their family, their environment, and their teachers, are easily persuaded to join such groups. Sometimes those born with some disability or who are challenged in some way can rebel against God. On the other hand, those who are financially satisfied, healthy and sound, but who are spiritually hungry, and therefore questing fulfillment, can often be misled. Sometimes, young people can go astray merely due to their adventurous spirits, or their curiosity, or simply because they have not been given a sound religious education.

Moreover, some young people unintentionally fall into Satanism without being aware of its nature, becoming ensnared by their boyfriends or girlfriends.

Research also reveals that a great majority of the young people who tend toward Satanism and commit suicide for its sake are either high school students or of such an age. This leads to the question, Why do students at high-school age tend more toward Satanism? This can be answered as follows: the ages of the young people who tend toward Satanism range from 14 to 20. In Turkey, this range extends to 25. However, as the ages of 14 to 20 correspond to the high school years, the tendency to move toward Satanism is more likely to be seen in this age group, the years of adolescence. During this period, some physical and psychological changes occur in young people, a phenomenon that can lead to several spiritual and psychological problems. Since this age group is emotionally sensitive, these young people are more susceptible to influence and direction. They react emotionally when they make friends or join groups, and they cannot always make logical decisions on whether the friends or the groups that they are joining are sound or not. At the same time, the ages of 14 to 20 are the years when young people form their identities. Consequently, one of the main reasons why young people at high school age tend toward Satanism is the fact that they have not yet fully developed their personality, and some are suffering from some sort of identity crisis. This is also a period when individuality and freedom gain priority, and young people become more reactionary, looking for an alternative life style, something that may be shocking to the older generation. Young people at this stage in their life are easily influenced by events.

4. Some Means Used to Convert Young People to Satanism

Other than computers and the Internet, books, magazines, cassettes and CDs, there are several means used for the promulgation of Satanism. Sex, alcohol, drugs, parties, friends, and money are frequently employed as means of successfully winning new members. Anton Szandor LaVey, the founder and representative of modern Satanism, used music to promulgate his satanic thoughts; he would gather people together by organizing parties, and try to impose his satanic thoughts on people through music.Today Satanist thinking and ideas are given an introduction into young minds through music, especially heavy metal and rock music. Young people are not told, Come and be a Satanist, or We’re Satanists; Come and be like us. On the contrary, they are encouraged to join such gatherings by being told, We are going to get together with some friends. We have a really cool time, we listen to music, it’s really fun. Or Hey, we’ll teach you how to play the guitar. Meanwhile, the young girls who take part in such gatherings make it all the more attractive. Boys are urged to date any girl they want and to have sexual intercourse with her. As far as we know, this is the most effective method of luring youngsters, and girls who join have to submit. They do not even have the right of choice. Once more, LaVey was the first person to use femininity (primarily) at spreading his Satanist ideas and to abuse young girls in this respect. LaVey stated the following, addressed to young girls: Being a Satanist means submittting to every kind of illicit intercourse. It is for this reason that we stress the point that young people do not know exactly what Satanism is. We believe that a young girl would never agree to be a Satanist if she were to know in advance that she would be considered as little more than a prostitute. Unfortunately, young girls constitute the majority of those who commit suicide or who are murdered for the sake of Satanism. In order to convert young people to Satanism, alcohol and drugs are provided for those who come along, in an attempt to lure them into the group. After a recruit has at- tended several such meetings, the members disclose their true identity and say things like, We’re Satanists and now you too are a Satanist. When some young people understand exactly what is going on and want to leave the group, the Satanists show their real nature, saying, That’s out of the question. You’ve been with us up until now and we have provided you with many things. Now you say you want to leave. You are betraying us and our beliefs. It is in this way that young people become a part of a Satanist group and are entrapped in Satanism. LaVey explicitly states that Satanism is a blind alley, impossible to exit, with his threatening words, Satanism is not for everyone. Whoever wishes can become a Satanist; whoever does not wish does not become one. However, once a Satanist, it is no longer possible to get out of Satanism. It seems that most young people just say they are Satanists or take part in Satanist groups without questioning what Satanism really is, without reading anything written on the subject. Basically, being a Satanist is a matter of choice, and one just does not become a Satanist by simply saying that one is so. In conclusion, young people need to be very careful when they choose their friends; they must learn to investigate any group that is asking them to join.

5. Satanic Publications

The Internet and Satanic groups that operate under titles like The Church of Satan are undoubtedly the primary means of spreading Satanism in the West. Also, books written by leading figures like LaVey that include the beliefs and philosophy of Satanism play a significant role in the promulgation of Satanism. Moreover, it is known that some satanic groups publish magazines. In addition, music, CDs and cassettes are used in the promulgation of Satanism. Pieces of music composed by Satanic black metal orchestras lead young people unwittingly into the trap of Satanism. Some kinds of music, like Suicide Song and Lyric, are a prayer to Satan and satanic powers. There are many songs that the Church of Satan recommends, but, as we do not want to provide free publicity here, we will not give their titles. In fact, describing and publicizing the untrue serves its purposes. It cannot be denied that the so-called wars against trends like Satanism and substances like drugs seem to add to their appeal and promote their spread. It is hard to claim that Satanists in countries like Turkey have serious publications in great numbers; Satanism is still quite a recent phenomenon. They have not yet been fully organized. To the best of our knowledge, they have neither the means nor the ability to publish books, journals, etc. on a regular basis. Nevertheless, after a murder and rape occurred in Ortakoy, Istanbul, the newspapers announced that the police had raided places where the Satanists frequented, seizing journals, booklets, cassettes and CDs that were to be sold in certain bookstores.

6. Why Do Satanists Sacrifice Cats?

When Satanism was high on the agenda, some television channels broadcasted some satanic rituals. It was at this time that it became known that they sacrificed cats in some satanic rituals, roasting their meat and drinking their blood. Questions like Why do they sacrifice cats? started to be asked. First, it must be emphasized that Satanists do not only sacrifice cats, but also other animals, such as roosters or rabbits. The shedding of blood is fundamental to satanic rituals. Satanists prefer cats for several reasons. Some people think that this is because cats are considered by some to be unfaithful animals. Some others liken cats to Satan. Since Satanists ultimately wish to destroy Satan and wield ruling power in the world; they realize this symbolically when they sacrifice a cat. Cats are also believed to be one of the animals that represent evil. Moreover, they are easy to find and catch. Yet, there are more sinister reasons behind this choice. First of all, cats are loved by people and fed in their homes; destroying everything that people love and value is one of the principles of Satanism. There is one final reason; Muslims sacrifice animals such as sheep and cattle, the meat of which is considered permissible. Satanists, on the other hand, prefer animals that are not permissible because Satanism strives to represent opposition, siding with the other side, and performing anything that religions forbid. They drink cat blood, thinking that it will give them the feeling of immortality. A reason for imbibing blood is that Satan is regarded as a blood sucker.

7. Why Do Young People Commit Suicide?

Before answering this question, we should first ask two questions. Why does a person commit suicide? How can young people at the age of fifteen or sixteen take the chance of death for the sake of Satan, when they are in the spring of their life without any responsibilities, when they do not have to worry about earning a living, when they have no financial worries, when they should be clinging to life? It is wrong to ascribe young people’s suicides for the sake of Satan to a single reason. There might be numerous reasons. For a Satanist, to die for the sake of Satan or to take the chance of dying when necessary are sacred ways of dying. In other words, Satanists regard dying for the sake of Satan as a glorious act, in the same way as mainstream religions regard martyrdom. In addition, dying for Satan is a sign of loyalty to him. Therefore, a young person who dies for the sake of Satan proves his or her sincerity for the cause. Moreover, some young people are led to confusion when they chat on the Internet. They are drawn toward dead ends and complications with words like Satan wants to sacrifice you! Some young people end up committing suicide. Some are chosen to be sacrifices by ill-intentioned people and en-couraged to commit suicide or threatened with death if they fail to do so. It is in this way that Satanists make their sacrifices. The notes left by young people who have committed suicide contain messages like, We have sold our souls to Satan. Satan sent us a message and ordered us to die. We understood that life is empty and it would be meaningless to live here any more. One of the three suspects who were accused of having killed Sehriban C., as a sacrifice for Satan in Ortakoy, Istanbul, said in the trial at the Second Criminal Court that he had been receiving messages from Satan: There is a certain agreement between Satan and me. At first I was hearing voices. I thought they were all in my head for a long time. Then Satan started talking to me. He gave me orders. He has been leading me for a year. Once I didn’t carry out his order and he punished me. My arm became swollen. I have no religious beliefs. Satan told me that I was his messenger. And I do not belong to this world. I’m fed up with life. ˜Take me,’ I said. He said, ˜First prove yourself, then I’ll do it.’ One day he ordered me to sacrifice a girl. I had to prove that I was the messenger of Satan. I did it with Zinnur and Omar. Satan congratulated me. I passed a great test. This statement reveals that such young people are suffering a spiritual emptiness, have psychological problems, and were not brought up in such a way that they were able to become aware of the realities of society and our values. Here a question springs to mind: Do people really receive messages from Satan? Indeed, Satan can inspire people. One does not have to be Satanist to be inspired. Prophet Muhammad, upon him peace and blessings, says, Every person has a Satan. (Tirmidhi, Adab, 78) Also, the Holy Qur’an mentions that the evil ones inspire their friends (6:121). On the other hand, Satan has no authority over people. His sole duty is to en-courage people to do evil and to deny God (14.22). Moreover, he cannot influence good people. To follow Satan or not is a matter of human will. Thus, Satan can inspire not only Satanists but also any other person. The question is whether one heeds Satan’s inspirations and misinformation. The fact that young people who drift toward Satanism and attempt or commit suicide for its sake in Turkey are mostly children of wealthy families and are in general better educated than the norm, according to Turkish standards, leads us to the question: Is there something wrong with the Turkish educational system? I believe that we can find the answer to similar questions in the words of a young graduate of a foreign school in Turkey who had attempted suicide and was saved at the last moment: ‘At school we had difficulty answering questions like ‘Who am I? What do I expect in life? Where will I go? What’s the meaning of life?’ Using drugs… Having meaningless conversations… Listening to foreign pop music and memorizing the lyrics… Living in this music and atmosphere as if it were real. It was the thing most dear to us.’ This person also mentioned that the deaths of two of his friends had been covered up. He underlined the fact that they were living in a world of emptiness, away from Europe and isolated within Turkey in the following words: ‘Our high school was like an island. Children who had everything lacked sincerity and real friendship on this island. We lived a certain jargon, a subculture in this frame of odd estrangement. We weren’t yet interested in politics. On the other hand, our school taught us how to think. In English and German classes we discussed the meaning of life after reading Kafka, Camus; but the world our foreign teachers took us to was far away. We weren’t living in Europe. We also were completely isolated from Turkish society. If we had been living in Germany, we would have learned individualism, egoism, how to protect our interests from nursery school on. However, everything we wanted was procured immediately, even our breakfast. Our Turkish teachers would enter our classes, however, they were not of the same status as us, and they felt inferior. Foreign teachers would come for a period of 4-5 years and were familiar with neither Turkey nor the Turkish mentality.’ As is evident in these words, some young people read books by writers like Kafka and Albert Camus, books based on existential philosophy. These books tell of how human beings fall in this world and criticizes the meaninglessness of life, encouraging young people to think about the values of the community in which they live. This can be a dangerous thing if a young person does not come from a family with deeply rooted values, or lives in a society where there are no healthy alternatives offered to the traditional values of that society. These young people are brought up in isolation from the history, culture, national and spiritual values of their society, causing them to rebel against their own identity and personality. Such circumstances push young people, if they lack spiritual support, into a spiritual emptiness and finally into a dead end, where the only way out may be suicide. One of the fundamental reasons for such suicides is that these children are being taught nihilist ideals and are being brought up in an artificial environment, an environment which has been transplanted from the West, but one in which only the outward trappings have been taken, and the roots, i.e. the values, have been left behind. This can in no way be a healthy situation, the environment that these children find themselves in is foreign to the environment of their families and neigborhoods, and is lacking everything. Is it any wonder then that these children end up as suicides?

8. Who is Merely Called a Satanist and Who is Really a Satanist?

We should be very careful when we talk about Satanism and we should avoid explicitly calling anyone a Satanist. We should follow the precept ‘innocent until proven guilty.’ Unless a person says that he is Satanist or decisive proof is brought forward, sorting people into various categories and regarding some young people as Satanists may lead to uneasiness and reaction in society. To put it more simply, any wrong move or action made by officials may cause those who are not Satanists to join them. As mentioned before, Satanism is a reactionary movement. One needs to be very careful. These issues were discussed in September-October of 1999, when Satanism was high on the agenda and some reactions were voiced, such as, ‘People should not be categorized according to the music they listen to, the color of their clothes, the style of their hair, or the earrings they wear, and they should not be regarded as Satanist according to such.’ Indeed, not everyone who listens to rock, metal, or heavy metal music is a Satanist. Similarly, not everyone who wears black T-shirts and jeans is a Satanist. People should be able to decide what clothes they wear for themselves. On the other hand, it should be kept in mind that young people who claim to be Satanists listen to rock and metal music, and prefer black because it represents the ‘dark powers’.

9. What Should be Done to Prevent Young People from Falling into the Trap of Satanism?

There is no doubt that the main responsibility for preventing young people from drifting toward Satanism lies with the family. Families play a crucial role in the shaping of a young person; a dysfunctional family may well help in determining whether a young person is inclined toward Satanism or not. We know that young people from broken or dysfunctional families cannot find the essential love, care and support from their families, and thus are in danger of becoming interested in Satanism. Parents should take care of their children as a trust from God and be careful about whom they make friends with, where they go, whether they acquire undesirable habits, what time they get home in the evenings, and whether they attend school regularly. It should be remembered that Satanism spreads in Muslim countries through young people and cliques. A good friend is also a good example and a bad friend a bad example. Moreover, parents should neither oppress their children, yet nor should they be too permissive. They should try to be their friends at times, while trying to understand them. They should try to fulfill the wishes of their children, if it is for something legitimate or they should dissuade the child when such a desire is wrong. They should remember that their children need both financial and spiritual support and they should look for ways to spiritually satisfy their children. Many children today complain that they look for happiness outside their families, mostly in their groups of friends, because they cannot find love, support, and happiness. Finding the love and support that one desires from one’s own parents outside the family is impossible, if the parents fail to provide it. It is not enough to provide young people with money. They need love, care, and compassion as much as they need material things. Parents do not do their children any favor if they grant all their wishes, provide them with endless financial means, and leave them free to make their own choices. Parents should know when to say no, restrict certain behavior, and even make children earn their own pocket money. It seems that some young people have tried everything and have everything they want in life, leaving only Satanism; therefore, they want to try this too. What all this goes to show is that youngsters should be brought up in accordance with the realities of life and should learn how to shoulder certain responsibilities. Some families whose children have been trapped by Satanism say that they fulfilled every financial need, but these families never mention what they failed to provide. To put it more clearly, they, for example, begrudge their child, from whom they withhold no material desire, a religious or moral education. The real reason behind the growth of Satanism is a lack of religious education. In addition, certain precautions should be taken, considering the fact that young people who enter such groups are mostly high school students; motives of sex and freedom play an important role in young people joining such groups, and the tendency to prove themselves is especially powerful at these ages. School principals and teachers can also play an important role in protecting young people from harmful movements like Satanism. They should regard every student as being entrusted to their safekeeping and should struggle to train them first as a good person and then a good citizen. They should inform the children of harmful movements like Satanism, warn them to stay away from such groups, and help those who have entered them. Educators must have sound information about such subjects in order to teach the students properly. However, they should be very careful when teaching such subjects and avoid making them attractive. Furthermore, the parent-school relationship should be strengthened and students should be prepared for life and future with reciprocal communication. Officials also play an important role in the proper education of the young people to whom we will entrust our future. Governments should not neglect these movements, they should not make the mistake of considering them as marginal. Something should be done even if one individual is lost to Satanism. Moreover, we observe that Satanism spreads rapidly among youngsters and that no serious precautions have been taken. However, Satanism is not the only harmful movement that sweeps up young people. The sinister country of alternative, harmful movements includes those entrapped by Satanism, but at the same time there are the glue-sniffers in dark corners or in subways. We should look after all the young people who have fallen into this dark country and protect them from all harmful movements; nobody can guarantee that today’s glue-sniffer will not become tomorrow’s Satanist. Members of the mass media should also take this matter seriously. They should inform people responsibly and with accurate information, sticking to the objective and un-biased principles of journalism. They should not simply regard movements like Satanism as a piece of sensational news, but try to bring forth the real causes that foster the tendency of young people toward such movements. Moreover, they should not ascribe every incident of suicide to Satanism, publicizing the issue by exaggerating it or by putting it on the agenda frequently, making it a matter of curiosity. On the other hand, parents and all institutions should also attend to the youngsters who have been entrapped by Satanism. They should not cast them out or regard them as dangerous people that belong to an eccentric movement, but rather they should try to help them back to the mainstream. They should also look after those who have been prosecuted and those have served a sentence; most youngsters do not know what Satanism is or how dangerous a path it is. If they had known, they probably would not have tended toward such a movement. If parents sense that their children are interested in such a movement, they should not try to cover it up in shame, but rather they should bring it out into the open, asking for help from those are familiar with the subject or from a psychologist or psychiatrist. Those who see such a tendency in their friends should also look after them and inform the parents and teachers of their friends immediately. If school principals or teachers feel that their students have such a tendency, they should attend to these children, in cooperation with the family. They should not try to cover up the issue, in the fear that it might harm the school’s reputation; nothing is more important than human life.

Research has shown that young people who tend toward Satanism or commit suicide for its sake have little religious faith, having had little or no religious education. This is a reminder of the fact that man is not simply a physical being, but also a spiritual one, a bipolar being. If a person is not spiritually satisfied, they will search for satisfaction in another place, sooner or later, no matter their financial status. This search can sometimes lead down the wrong path; Satanism is the most obvious example. Unfortunately, the education given in our schools today does not fill this spiritual void. In fact, it is not aimed at doing so. The rapid growth in the number of youngsters who resort to Satanism, drugs, etc. is the most distressing result of this. Similarly, recent research shows that the age for drinking alcohol has dropped to 13, a fact that jeopardizes the future of these young people and consequently of our society. Parents, educators, religious officials, theologians, society, and government officials should fulfill a role in order to fill the spiritual void suffered by young people. Whether one has religious beliefs or not, we should provide our people with religious information; the majority of the population in Turkey are Muslim. The support our young people need is only available through proper religious education. If we neglect this issue, a spiritual void will emerge. Certain people will exploit this emptiness and the result will be, as in Satanism, that some youngsters will worship inappropriate objects, and even take on the risk of death for their cause. In fact, Satanism is a phenomenon contrary to human nature, as all monotheistic religions regard Satan as man’s greatest enemy, the representative and promoter of all evil. Satan is neither an object of worship nor does he have a claim for divinity. Moreover, he did not in fact reject God (Abraham, 14/22). This is the very reality that lies under the contradiction and inconsistency of Satanism. There is a creature called Satan and some youngsters worship him and accept the risk of death for his sake. This is an anomaly that should be dealt with seriously. If we had informed our young people about God, the Prophet and Satan, nobody would now be worshipping Satan; Satan is a being that should be avoided and stayed away from. However, it is a sad fact that some of our young people worship Satan, man’s greatest enemy, and in this way they help him to ask for help from his enemy.

Conclusion

To sum up, let’s not categorize our young people ac- cording to the music they listen to, the color of their clothes, the length of their hair, or the earrings they wear. At the same time, it is important not to reduce Satanism to certain types of music or certain clothes, hair styles or accessories. If this were the case, then why and for what cause did these young people die or take their own lives? What is to be done now is not to categorize young people into certain groups with certain names, but rather to look for and produce sound and permanent answers to these two questions: What should we do to prevent young people from being entrapped by Satanism? What should we do for those who are already entrapped? Satanism is not a problem that can be solved by security precautions; it is a matter of acceptance or denial. Several social, psychological, familial, and societal reasons might lie behind young people’s drifting toward Satanism, however the real reason for such a tendency toward harmful movements is a lack of religious education and a spiritual void. If a young person regards Satan as a being to be worshipped and dares to commit suicide for his sake, then it is impossible to explain the situation in another way; Satan has become a matter of faith. Immoral behavior that is under the scope of faith can only be corrected by proper religious instruction. We are sorry to say that some families today are paying the price. If we do not want to pay greater penalties, we must attend to our young people; it is to they that we will entrust our future.

References

• Barton, Blanche, The Church of Satan, USA, 1990, 152-158
• Guc, Ahmet, Satanizm: Seytana Tapınmanın Yeni Adı (Satanism: The New Style of Worshipping Satan), Istanbul 1999
• Gunay, Nasuh, Seytana Tapinmada Modern Yol Satanizm (Satanism, The Modern Way of Worshipping Satan), Arayislar (Quests), Isparta 1999
• Russell, Jeffrey Burton, Seytan: Antikiteden Ilkel Hristiyanliga Kotuluk (Translation of The Devil: Perceptions of Evil From Antiquity to Primitive Christianity Ithaca: Cornell, 1977 by Nuri Plumer), Istanbul 1999

Unfortunately, most of the time it is too late. Sometimes I try to take a closer interest in the ones we save, trying to find out what solution they expected suicide to provide and the underlying reasons for their attempt.

Being an emergency room doctor and seeing many suicide cases has enabled me to look into this issue’s metaphysical dimension. A healthy society is composed of individuals who are physically and spiritually healthy. The ever-increasing spiritual absence and economic problems faced by our society have a negative influence upon the psychology of both the society and the individual. People are on the verge of explosion, because they have been weakened in their attempt to solve life’s problems. This is especially true for those who have weak personalities, who find no support from their families or environment, and who try to solve everything on their own but cannot do so. Sometimes, the resulting depression leads them to attempt suicide.

Why people commit suicide?

The psychological problems that people cope with are encountered by our society and also comprise a critical issue facing the world as a whole. In 2001, the World Health Organization reported that one-fourth of the world’s population suffers from psychological problems. According to data collected from 185 countries, depressive disorders are regarded as the fourth major cause of disease. The same study reported that every year, 1 million people commit suicide and 10-20 million more attempt suicide.

Research reveals that fatal suicide is more common among single and unemployed men aged between 30-40 and those who have been diagnosed with schizophrenia or depression. On the other hand, suicide attempts are more common among single, unemployed women under 30 and people suffering from depression. Most of these people attempt to commit suicide again, often with fatal results.

There are several apparent reasons for attempting suicide: various disabilities, suffering from a major disease (e.g., cancer, ulcers, cardio-vascular diseases, epilepsy) and such risk factors as tough life-conditions, which engender feelings of hopelessness and helplessness. The underlying factor is accepted to be the absence of faith in fate and the Day of Judgment. Oblivious of the world’s being a place of testing, they panic because of the emerging risk of losing their accustomed comforts and pleasures. They lack such essential knowledge as God being the All-Just and the All-Compassionate, as well as the significance of patience. In addition, they sever all bonds linking them to life. In such cases, the lack of an environment with a rich culture of conscience and heart which provides the best companionship is one of the biggest misfortunes.

The presence of family members who attempted suicide also may generate a tendency toward suicide, though the data on this is not quite clear.

The Journal of the American Medical Association, in its March 2002 issue, pointed out that suicide cases among American young people have increased markedly in recent years. Suicide is said to be the second highest cause of death among college students, the third among people between aged 14-24, and the sixth among children aged 5-14. The same study says that from the 1950s onwards, suicide rates have tripled among males aged 15-24 and more than doubled among women.

Suicidal people often exhibit the following symptoms: altered eating and sleeping habits, aloofness from family and friends, lack of interest in previously enjoyable activities, the use of alcohol and drugs, hopelessness, feelings of guilt, complaints of being tired and uneasy, absentmindedness, failure, and the entrusting of valued objects to others. Those who see such symptoms in others should treat these people carefully, take a close interest in them, and share their worries, for some young people with suicidal tendencies might have treatable disorders (e.g., depression or drug abuse). 

Medicine and children

While there are many ways to commit suicide, the most common seen by emergency personnel is overdosing on a particular medicine or drug. Of course not all such cases are suicide attempts, but overdosing in order to commit suicide figures in a majority of them. This indicates the importance that must be given to this matter.

Surprisingly, in some places children under five comprise nearly half of all overdose victims. The primary reason for this figure is momentary parental neglect. We know that young children are prone to eat unpleasant-tasting things with a rotten smell and appearance. Another factor is the incorrect behavior of adults who take their medicine in front of children, for children just imitate what adults do. The family’s children are fascinated when elderly people spread out their medicine and tell them: “These pink pills are for high blood pressure, these white pills are for rheumatism, and the green ones are for my stomach.” The following answer, given by children who have become ill because of taking such medicines, proves that adults need to be more aware of how their children view medicine. They should think about how to answer such questions as: “My grandparents take the same medicines, so why aren’t you angry with them as well?”

The relation between taking medicine and adult suicide rates

The most frequent cause for adult suicide is overdosing on certain medicines. Mortality rates are 5-8 percent, due to reaching the hospital too late, the lack of antidotes, and being unable to make an early diagnosis.

The troubles arising within both our personal and our natural environments from such overdoses are shaking our society’s basic structure. This situation is an obstacle to solving the problems of people living in spiritual depression.

While we need a world-wide spiritual cooperation to solve this problem, only medical doctors are making any effort in this area, mainly by asking: “Can I at least save this young person who has just been brought in?” The first thing to do in such cases is to provide medical assistance. On the other hand, it should not be forgotten that medical emergency services cannot provide ultimate success. What we really need to do is to eliminate the root causes of why people attempt suicide.

This duty falls upon the shoulders of the government, people of religion, and psychologists. People who are physically and spiritually healthy also can help. For a society to be healthy, everybody must strive to prevent negative and harmful things happening to others. This approach must be based upon brotherhood and sisterhood.

People must be motivated to love and care about each other, listen to others’ worries, and guide each other to healthy thoughts. This way, they will not feel lonely and will be able to find people to support them in times of trouble. As a result of this concern, suicidal people tend to change their minds and have healthy thoughts.

In the Qur’an, God Almighty says: Do not take life, which Allah has made sacred (17:33). Prof. Suat Yildirim comments that “the person himself/herself is also included in the Divine Prohibition against killing.” Therefore, practicing Muslims do not contemplate suicide. However, the regret and shame following such attempts highlight the need to help those who do attempt suicide, instead of just blaming or criticizing them.

If Destiny has given us the duty to help those who come to the emergency room as a result of an overdose, we should try to fulfill this duty in the best way possible. As for those entrusted with educating people and guiding society, they should work hard to make sure that young people, who could be the future, never have to be brought to hospital on a stretcher because of an overdose.

References

– www.un.org.tr/who/who.htm

– www.toxnet.nlm.nih.gov

– Heckman JD, Rosenthal RE, Worsing RA, McFee AS. Zehirlenmeler, sokmalar ve isiriklar (poisonings, stings and bites) .

– Hasta ve Yaralilarin Acil Bakimi ve Nakledilmesi (emergency care for the sick and the injured) Copyright@ 1987 American Academy of Orthopaedic Surgeons – trans. Nasetti Ltd 1991:27;284-301.

– Pirkis J, Burgess P. Suicide and recency of health care contacts. A systematic review. Br J Psychiatry. 1998:173:462-474.

– Murphy GE. Why women are less likely than men to commit suicide. Comp Psychiatry. 1998:39:165-175.

– Hawton K. Assesment of suicide risk. Br J Psychiatry 1987:150:145-153.

– Stevens LM. Ergenlik Caginda Intihar (suicide at adolescence). Ed. Glass RM. JAMA. Mart 2002. 15(3); 146. 

This essay evaluates an example of violence theme books, claimed to be written for both children and adults. We shall analyze Harry Potter, which has been marketed through commercials and campaigns, in terms of content and language, adequate and overriding themes.

The author: Joanne Kathleen Rowling was born in 1965 in England and graduated from Exeter University with a degree in French literature. She started writing the series after an instant inspiration while riding a train. The Harry Potter series, which has sold more than 200 million copies and has been translated into 47 languages, has made the author one of the highest taxpayers (’60 million sterling) in England.

The hero: Harry Potter is a child who survived a tragedy in which his parents, both wizards, were killed by black magic. As an infant, he was sent to live with his mother’s sister and her husband, both opposed to magic and therefore openly hostile to Harry. After realizing that he has inherited supernatural powers, Harry dedicates himself to fighting evil. He acquires many magic skills that no one else has.

Themes: The science-mystic series starts on a Tuesday morning in London. Throughout, good-bad and positive-negative elements are inseparable, for there is neither a hierarchy of values nor a moral code. Furthermore, the characters’ morals shift morals throughout the books. The series affects children, leaving traces of subjective behaviors based on imitation and changing ethics. As a result, they use their fathers’ cars without permission, lie to cover up incidents, and become apparently disobedient at school.

In such books, there usually is an overwhelming idea: The universe is ordered and good always triumphs over evil. But in this series, there is no good side apart from Harry’s hereditary supernatural powers.

Language: Another interesting feature is the unacceptable language full of swear words, even though it is said to be written for children. It is evident that the author tried to maintain the readers’ interest through inappropriate metaphors and negative terminology.

Main theme: The usual design of the universe can be changed through magic, and the only way to overcome evil is to use mysterious forces and sorcery. Thus everything is build on a theme of sorcery. The author successfully tells the story for children by using normal objects and places and by incorporating the real world with an artificial world based on sorcery.

Magic is used to overcome evil and help the good, but is portrayed as a positive element to be used in daily life. Thus, all daily behaviors are associated with magic. This emphasis asserts that adults and children must use magic to resolve issues that can be resolved through human willpower and effort. In this case, there is the possibility to believe in sorcery’s power, and thereby be drawn into helplessness and pessimism and forgetfulness of Divine power.

The absolute evils in the books (vampires, witches, bloodsuckers) are around all the time and can exert evil constantly. Such a world concept has the potential to increase the number of unhappy children, as well as those who already are aggressive and cause trouble for others.

Up until the eighteenth century, people believed in white (good) and black (bad) magic and that white magic somehow helped goodness to prevail. However, in Harry Potter, white and black magic are inseparable, use the same weapons, and both use the apparatuses used in black magic (e.g.,corps, urine, blood, crow, cemetery soil). However, it is implied that black magic is used for murder and death. Black magic and spells replace mercy, forgiveness, warning, and short-term punishment with methods of terminating and disappearing. As a consequence, children are manipulated toward magic (particularly black magic) and the so-called dark sciences.

Religion and Divine Power: This series emphasizes a universe without any design and owner, one having no concept of God or Destiny. Creation, killing, and reviving are associated with a mysticism originating from an arbitrary and Godless universe. The concepts attributed to God in all religions are tied to the power of magicians and sorcery. In a sense, therefore, sorcery has replaced religion. Harry has an almost divine role due to the supernatural powers he possesses, which have come to him from an unknown source.

Mental violence: In the series, both the good and evil forces use violence against each other. In fact, violence against violence is the primary theme. All of these violent messages sent to the subconscious are constantly repeated and thus leave negative impacts. Moreover, even the fairy used as the symbol of good in such books is portrayed as an evil fairy. It is well known that mental violence is more harmful to one’s personality than physical violence.

Interaction with the Devil and Satanism: The series contains many satanic motifs, among them Harry’s interaction with the snake in the zoo and owls carrying a letter to him. Both of these animals are apparent signs of the world of sorcery. In fact, the Qur’n refers to the snake as the ‘€œdevil who leads people astray.’€ The victims of satanic scarifies are unfortunately innocent girls. The author even writes about such a girl who is killed in this way, a murdered cat whose blood is drunk tree days after, and a way of suicide that the Satanists call Satan suicide. Furthermore cemeteries, which also attract Satanists, appear frequently in the books. The Satanists’ œblood drinking ritual, based on their belief that they become more powerful by drinking the blood of a cat killed by torture, is also depicted.

We do not know why blood, another element that feeds mental violence, is used so much in books written for children. However, if we consider that blood is not shown on TV news programs, we find it difficult to comprehend the author’s intentions. The frequent use of such terms as ‘blood, death, soul suckers’ cannot lead to anything but mental terror for small children whose perception cannot go beyond physical means.

Conclusion

The Harry Potter series emphasizes an unorganized universe; ignores moral codes; implants mental violence; injects helplessness, fear, and pessimism; replaces religion and Divine Power with sorcery and magic; overlooks the effects of God and Destiny in the flow of events; encourages Satanism, violence, and suicide; and reflects a perception of the consumer society as an appetizing market without any social concern.

Regardless of the author’s intention, all of the images and descriptions of violence stored in the subconscious will bear violent people, who will play a role in creating a violent society. We should expect one consequence to be rising rates of children terror, death, and suicide on the nightly news.

From this perspective, this overlooking of moral values, children’s pure minds, and the beautiful world of tomorrow for the sake of earning more and reaching greater markets could be countered by the efforts of those striving for goodness and their consciousness of these dangerous games. Children, to whom we one day will hand over the future, can be saved only in this way.

We introduce a new dimension to psycho-pathology’s one-dimensional and nonreligious approach to spiritual disorders. Along with chemotherapy, religious strength or spirituality, a lack of which is the real cause of depression, will serve as a radical solution. In short, we propose the cooperation of psychiatry and religion.

The Two Fundamental Causes of Suicide

Preparatory Causes: The most important preparatory cause is religious debility, for religion (especially Islam) protects one from depression and thus from suicide.(1) One who cannot comprehend creation’s purpose and does not fear or love God is prone to depression and so experiences trouble and discomfort. But one whose heart is content with remembering God and who always feels His presence, as He is closer than his or her carotid artery, cannot become depressed.(2) True believers cannot follow a path that might imply rebellion against God; rather, they thank God and rely on Him during abundance and poverty.(3)

Humanity was created for a reason. This worldly life is ephemeral and a test to differentiate the good from the evil. Believers endure and continue to struggle. Besides, humanity is created with these feelings.(4) Those who read and understand the Qur’an properly will overcome their depression.(5)

The carnal self (nafs) urges evil, unless God has mercy on that person.(6) Thus a self that is not controlled by religious training stimulates evil (including suicide) and rebellion against God. Suicide is the result of the self working with Satan to urge the subconscious toward evil. Those who fear God and train their self can avoid this trap.(7) Perhaps Freud meant carnal (nafs-related) desires and feelings when he stated that the subconscious is full of evil desires (pan-sexuality). Perhaps what he called the œid was actually a perception of the carnal self. Perhaps his distance from any religion, especially Islam, caused him to characterize it incorrectly.(8)

Stimulating Causes: Weak faith, the primary cause, leads to depression and desperation. Islam prevents this and thus deters suicide.(9) Poverty and forlornness are the most important stimulating (secondary) causes. Even the Prophet sought refuge in God from poverty.(10) Materialists who cannot reach their financial or materialistic goals are likely to become depressed and commit suicide.

Although suicide has many causes, I consider economic causes paramount. Moreover fractiousness, the primary cause of divorce, is economic helplessness. But although suicide is inconsistent with human dignity and thus rebellion against God, its rates continue to increase.

People commit suicide for various reasons. Table 1 and Figure 1 show that suicide rates are highest in communist or former communist societies. This is due to the lack of spiritual and religious training and a long-standing policy of inculcating atheism and anti-religious sentiment.

For underdeveloped and developing countries, the reason is not primarily poverty. But for prosperous countries, which offer many opportunities to their people, the reason is the perceived spiritual and moral hollowness in the eyes of those searching for spiritual satisfaction. Thus they are more inclined to commit suicide. The highly prosperous countries of North America, Australia, Norway, and Sweden have the highest suicide rates; Muslim countries have the lowest rates, thanks to Islam. In Muslim countries, the primary reason is economic in nature.

Conclusion and Solution Suggestions

More psychiatric clinics or antidepressant drugs are not solutions. Drug therapy might provide a temporary symptomatic relief, but not a radical cure. Given this, religious and moral education should come first when developing a cure. This can be realized with religious education in the triad of family, house of worship, and school.

Believers will not know fear or sadness or be unfortunate.(11) Seekers of salvation elsewhere than in God’s mercy, however, eventually become depressed due to fear or melancholy, the primary causes of suicide and depression in general.

Depressed people should be urged to transcend aimless rehabilitation activities and engage in those with a spiritual or religious meaning. Prayer is the most important activity, for it protects people from evil.(12) As depression and suicide are spiritual sicknesses, prayer could cure them. People experiencing spiritual and psychological distress often display a lack of willpower and concentration. Prayer is the perfect medicine for such ailments.

In addition, the deep and humble reverence forming the goal of each prayer represents the summit of meditation and reflection. Qur’an 23:1 says that such prayers saves people. Those who pray also gain spiritually and economically: Thousands of stressed-out people flow into meditation centers, but prayer will discharge them with no cost and will gain God’s consent.

In conclusion, religion is as a shield that prevents evil, including suicide. Given this, psychiatry and religion must cooperate. In either diagnosis or therapy, success lies in such a cooperation.

Footnotes

1. Islam literally means peace, bliss, security, and soundness, and is the religion with which God is content. See Qur’an 3:19, 20, 83, 85, 102; 4:115; 5:3.
2. Qur’an 2:165, 5:100, 13:28, 39:22, 43:36, 50:16, 57:4, 103:1-4; Ramooz al-Ahadith, 2:369 and 1:46.
3. Qur’an 4:29-31; Tacreed Translation, 12:1940, 1989; 9:1413.
4. Qur’an 3:14; 4:77; 6:32; 9:38; 10:4; 16:41; 18:46; 21:36; 23:115; 29:2-4, 45; 42:36; 45:21; 67:2; 68:5-6; 75:36; 76:2; 90:4; 91:7-10.
5. Qur’an 2:155, 177; 3:134; 13:24; 16:126; 28:54, 42:43; 51:56; 68:35.
6. Qur’an 12:53
7. Qur’an 2:168, 4:29-30, 6:151, 12:53, 39:53, 43:36, 79:40, 91:7-10; Ramooz al-Ahadith 2:369.
8. The Merriam Webster Collegiate Dictionary defines œid as œone of the three divisions of the psyche in psychoanalytic theory that is completely unconscious and is the source of psychic energy derived from instinctual needs and drives
9. Qur’an 12:87, 39:53; Ramooz al-Ahadith, 1:46.
10. Fath al-Kabir, 1:1285-89.
11. Qur’an 2:38, 274; 6:48; 7:35; 20:123; 46:13.
12. Qur’an 29:45.