By Jin-yeong Yi
“As life is commonly the greatest blessing for man, it is to be presumed that he who deprives himself of it, is compelled to it by an invincible force. It is the excess of misery, the height of despair, the derangement of his brain, caused by melancholy, that urges man on to destroy himself. Agitated by contrary impulsions, he is, as we have before said, obliged to follow a middle course that conducts him to his death; if man be not a free-agent, in any one instant of his life, he is again much less so in the act by which it is terminated.
It will be seen then, that he who kills himself, does not, as it is pretended, commit an outrage on nature. He follows an impulse which has deprived him of reason; adopts the only means left him to quit his anguish; he goes out of a door which she leaves open to him; he cannot offend in accomplishing a law of necessity: the iron hand of this having broken the spring that renders life desirable to him; which urged him to self-conservation, shews him he ought to quit a rank or system where he finds himself too miserable to have the desire of remaining. His country or his family have no right to complain of a member, whom it has no means of rendering happy; from whom consequently they have nothing more to hope: to be useful to either, it is necessary he should cherish his own peculiar existence; that he should have an interest in conserving himself—that he should love the bonds by which he is united to others—that he should be capable of occupying himself with their felicity—that he should have a sound mind. That the suicide should repent of his precipitancy, he should outlive himself, he should carry with him into his future residence, his organs, his senses, his memory, his ideas, his actual mode of existing, his determinate manner of thinking.”
—Paul-Henri Thiry, Baron d’Holbach, The System of Nature
“Life is not so desirable a thing as to be protracted at any cost. Whoever you are, you are sure to die, even though your life has been full of abomination and crime. The chief of all remedies for a troubled mind is the feeling that among the blessings which Nature gives to man, there is none greater than an opportune death; and the best of it is that every one can avail himself of it.”
—Pliny the Elder
“When, in some dreadful and ghastly dream, we reach the moment of greatest horror, it awakes us; thereby banishing all the hideous shapes that were born of the night. And life is a dream: when the moment of greatest horror compels us to break it off, the same thing happens.”
—Arthur Schopenhauer, “On Suicide”
One of the more interesting books I have on my shelf is Wataru Tsurumi’s notorious Kanzen Jisatsu Manyuaru (The Complete Manual of Suicide), which was published in the early 1990’s, during Japan’s “Lost Decade.” It’s exactly what it sounds like: an instruction manual detailing various methods (from overdosing to freezing) that can be used for self-destruction. It’s a symbol of our time.
One would think that such a book would invariably give suicidal people the encouragement and resolve to fulfill their death wish. So it might surprise you to learn that it may, in fact, have prevented suicide in some cases. A Japanese reviewer of The Complete Manual of Suicide, writing in 2007, explains how the book helped him, and in doing so, he explains how suicide, or, rather, the idea of suicide, can give one the strength to live on.
Here is the full review below (my translation):
I was saved
I myself read this during a considerably difficult period of my life.
Really and truly, I was saved.
If it weren’t for this book, I probably wouldn’t be alive right now.
Irresponsible reviewers and carefree hypocrites criticize this book, but this is the kind of book that “genuinely suffering people” need.
I wonder just how many people were driven into a corner by the “one must live on” mentality.
“If you have a mind to die, you can do anything” is also a big lie.
The important thing is to have a firm hold of the option of suicide within oneself.
It is to attain peace of mind from “being able to die when push comes to shove.”
So what’s needed are “actual methods for dying,” and the “confidence of being able to apply them.”
With these things, you can, for the first time, gain the courage to live.
I want this book to be read by, above all, those “suffering people,” of course, but I would also like to have other people (the thoughtless, irresponsible and carefree people who say “Value your life”) read it, think and think, think and think, and think it through.
Life is kinder than we realize. For all its hardship and horror, it usually doesn’t force us to stick around and endure it ad infinitum. In most cases, we can choose to walk away from it all any time we wish.
If you, dear reader, happen to be contemplating suicide, I won’t make the mistake of promising you that “it’s all going to get better.” Unless one can actually predict the future, that is a most silly thing to say. There’s no guarantee that it will get better; it’s just as likely, if not more likely, that it’s all going to get worse.
What I will tell you is that, if anyone is going to rescue you from self-annihilation, it is likely that it will be none other than yourself. As the Buddha said, “No one saves us but ourselves.” And why is that? Perhaps it’s because no one knows you better than you know yourself. No one else has the same degree of access to your thoughts and your emotions. No one knows your darkest secrets and deepest desires better than you do. If the question is how you can find the will to live on, only you can help yourself, and the most other people can do for you is to help you help yourself.
Or maybe you don’t need help. Maybe you don’t need saving. Maybe you’re convinced, like Jon Nödtveidt supposedly was, that you’ve reached the peak of your life and that you’ve gotten everything you wanted out of life, and that any more time spent in this world would be superfluous. If no one knows you better than you know yourself, chances are no one understands you better than you understand yourself. And if no one understands you better than you understand yourself, who is more “qualified” than you to decide when your story is over?
Either way, take a good look at that fragile thing you call your life. At all times your life is in your own hands. It’s as fragile as a sapling. Will you crush it? Or will you spare it and, for better or worse, see its development to the end?
“That society who has not the ability, or who is not willing to procure man any one benefit, loses all its rights over him; Nature, when it has rendered his existence completely miserable, has in fact, ordered him to quit it: in dying he does no more than fulfil one of her decrees, as he did when he first drew his breath. To him who is fearless of death, there is no evil without a remedy; for him who refuses to die, there yet exists benefits which attach him to the world; in this case let him rally his powers—let him oppose courage to a destiny that oppresses him—let him call forth those resources with which Nature yet furnishes him; she cannot have totally abandoned him, while she yet leaves him the sensation of pleasure; the hopes of seeing a period to his pains.”
—Paul-Henri Thiry, Baron d’Holbach, The System of Nature
 See the original review at Amazon Japan.
 The Dissection frontman and lead guitarist, who took his life at age 31, had said, “The Satanist decides of his own life and death and prefers to go out with a smile on his lips when he has reached his peak in life, when he has accomplished everything, and aim [sic] to transcend this earthly existence. But it is completely un-satanic to end ones [sic] own life because one is sad or miserable. The Satanist dies strong, not by age, disease or depression, and he chooses death before dishonor! Death is the orgasm of life! So live life accordingly, as intense [sic] as possible!”