Religious Frameworks for Understanding Suffering and Suicide
Abrahamic Traditions
According to the Abrahamic religions, suffering and mental illness can be understood through their principles emphasising faith, the role of community and reliance on spirituality instead of relying solely on psychological interventions. In Judaism, Christianity, and Islam, there is a fundamental respect for life and the need for support from the community in the healing process. Through the delivery of the Jewish concept of pikuach nefesh (saving a life), one can witness the need to protect life above all and the significance of using the community as a medium for prayers and for providing psychological support in addressing mental illness. Similarly, Christianity’s changes in the perception of suffering focused on the ideas of compassion and forgiveness development aided the delivery of Christian pastoral care and the communities’ mental frameworks, addressing its need to help those diagnosed with mental illness. On the other hand, Islam perceiving suffering as a test of belief through Allah’s plan laid the ground for both spiritual resilience and acceptance in suffering in establishing Allah’s will. Moreover, community-based interventions strive to accommodate religious and cultural particulars.
For Judaism, life is a sacred gift from God that should be carefully safeguarded and protected. Pikuach nefesh is a religious duty that permits the violation of almost any other commandment to save a life. This is a significant and fundamental doctrine deeply rooted in Judaism and reflects the values that reveal the prime consideration of the Jewish faith — the holiness and importance of human life (Gur-Arye & Shakargy, 2021). In the context of theological understanding, any suffering is called yissurim shel ahavah (trials of love), as these hardships are believed to strengthen and purify one’s faith. The Book of Job in the Hebrew scriptures addresses the mystery of suffering. This account emphasizes that human loyalty to God is more important than direct answers to the problems people face. Job’s story abounds in attempting to explain human firm loyalty and commitment through faith more than understanding its purpose.
The combination of these theological concepts implies that modern Judaism combines psychotherapy and medication with pastoral care for spiritual guidance and healing, thus enabling a holistic and reflective approach to deal with all trials while recognising life as sacred (Stokar & Goldzweig, 2024).
Through mitzvot and healing practices, the Talmud provides a means to find both purpose and meaning through one’s suffering. Emphasising the role of good deeds and community practices, the Talmud continues to develop its ideal of a support network that promotes resilience through faith and righteousness. The modern Jewish understanding of mental health continues these teachings, further combining religion with the psychological and social implications of one’s mental health. With the establishment of faith-sensitive counselling services, the modern counselling network increasingly recognises the importance of including religious values in such practices (Gur-Arye & Shakargy, 2021).
One such practice includes the mi shebeirach or “Who Blesses” during the synagogue service: such public proclamations aim to unite the Jewish community and provide a means of healing to those in need. Programs such as Jewish Family Services further support the growing establishment of faith-sensitive counselling services. Through such networks, members of the Jewish community are increasingly able to obtain access to therapeutic practices that acknowledge both their religion and corresponding beliefs.
Christianity
Christianity acknowledges the reality of suffering through the central image of Christ’s crucifixion, offering a God who understands human pain firsthand. Historically, the traditional Christian perspective on suicide was that it was a serious sin. Taking St. Augustine’s understanding of the 6th commandment “Thou shalt not kill,” it was observed that this commandment applies to oneself as well. Over time, however, changes in theological thought show a more progressive articulation of the position on suicide, whereby challenges facing individuals who are suicidal are increasingly seen to be associated with severe suffering and mental illness instead of moral transgressions.
Lloyd (2024) relates that there is a need for a ground-level change in mental health pastoral care to improve church support to those with mental health problems, which also demonstrates significant progress in the church’s response to mental health difficulties. Demonstrating a transition in church perspectives is a clear indication of a movement towards understanding suicide instead of condemning the practice. Through following the more compassionate and progressive tendencies in its pastoral provisions, the Christian faith highlights the importance of mental illness in the discussion on suicide.
It paves the way for enhanced community initiatives that draw on the compassionate character of this aspect of church provision to present supportive environments for congregants who are on the receiving end of spiritual care.
Effective contemporary Christian responses for mental health employ a structure of care that upholds forgiveness and agency in a pastoral environment while acknowledging the impact that grace, combined with community and institutional efforts, can have on healing. The Soul Shop Movement trains clergy to recognise and respond effectively to suicidal patterns in the church, facilitating a pastoral response of care that encourages the integration of support and healing for the individual and the community (Timbers & Hollenberger, 2022).
Support structures in the church invite congregants into small group environments where life experiences of suicidal thoughts or suicide can be expressed with support and without shame. Beyond the commitment to community support and care, activities that help individuals find practices, such as the method of centring prayer, help people develop and maintain spiritual practices that serve as alternative emotional coping mechanisms. These practices also augment psychological strategies through enhanced meaning-making capabilities and instilling additional hope (Lloyd, 2024).
By utilising spiritual development activities along with community support initiatives, these approaches adopt spiritual and psychological care to preserve agency while comprehensively addressing perceived impacts on individuals.
Eastern Religious Traditions
Buddhism centres its entire philosophical framework around the reality of suffering (dukkha) through the Four Noble Truths. Buddhism substantially approaches the theme of suffering, primarily through the Four Noble Truths that consider the concept of suffering (dukkha) as a vital part of life. The first one admits suffering as a vital part of life, the second one refers to cravings and attachments, whereas the third one recognises nirvana as the cessation of suffering resulting from the cessation of craving. Finally, the last truth determines the Eightfold Path as the means towards the cessation of suffering, including right understanding, right intention, and right action. The meaning of these truths does not solely have a theoretical inclination; elucidation passes also through the Middle Way, a realistic approach towards every subject that consists of both self-indulgence and self-denial and represents an achievable way of living that recognises suffering but does not emphasise it incessantly.
Mindfulness meditation (vipassana) offers practical tools for observing mental states without attachment. The aim of mindfulness meditation, also called vipassana, which is part of the integral Buddhist practice, is also to give a person the ability to observe his/her mental states and recognise their impermanence. However, instead of allowing disturbing thoughts and emotions to overwhelm the individual, the present-focused experience of thought without getting caught up in it provides a deeper insight into the self and its identity and, thus, into the abstract, ephemeral nature of reality. In the current frameworks, mindfulness meditation serves as the basis for cognitive therapy’s branches, specifically Mindfulness-Based Cognitive Therapy which helps transition from conventional depression types to less potent ones, effectively preventing relapses and reducing suicidal thoughts. This is evidence of how the core Buddhist meditation practice adopted in our days has transformed into clinical methods that successfully combine age-old spiritual practices with contemporary clinical psychology to construct an emotional foundation for stability and resilience.
Karma and dharma shape the lens through which practitioners see suffering in Hinduism. Karma is the law of cause and effect that links suffering to actions you did before and in your previous lives. Karma brings with it a sense of justice and a way out to rise above your suffering. Dharma is one’s righteous duty, one is supposed to perform a role characterised by detachment and without desiring any reward. The Bhagavad Gita plays a central role in shedding light on these two concepts through the main character, the warrior Arjuna. He is extremely depressed and desperate when God Krishna gives him lessons, and Dharma plays a big role in this lesson. Krishna, patiently, explains to Arjuna to go back to his dharma and see how that will put him beyond his suffering. The text tells us to act without desiring the consequences, and the next step is achieving peace, liberation and joy for one’s soul.
Potential solutions to psychological problems within the framework of traditional practices. Traditional psychological disorders such as anxiety, depression, and psychological trauma can be treated with the help of traditional Hindu practices such as yoga, meditation and pranayama.
The Yoga Sutras of Patanjali stand at the origins of yoga as a practice. It emphasises the importance of asanas (yoga postures) in strengthening the body and calming the mind. Dhyana, as a form of meditation used in yoga, encourages observing thought without identification with it, thereby creating the path to peace. Pranayama postulates techniques of restricting, controlling, and ultimately harnessing the life force. Today, these practices can be integrated with psychological counselling for a holistic approach that honours the patient’s cultural background and identity.
The most important lesson that we learn from Sikhism concerning adversity is that pain and loss can be overcome with community support and a selfless belief in the message of a brighter tomorrow. Sikhism aims to encourage human beings to develop resilience to deal with suffering with the Chardi Kala philosophy and approach which is characterised by a way of life that will remain positive under any situation. This philosophy is attributed to a belief that all humans are equal irrespective of their caste, religion, and gender. Selfless service (seva) is one of the essential practices present in Sikhism and it aims to unite the population under one roof and abolish division among communities. Instead of letting their pain put them down, a person devotes their pain to supporting the entire population. The practice of langar encourages the people to have the communal meals for free while eating; they are building the community and spirit of all people. In such a way, adversity of one can be transformed into viable practice resulting in a united and developed community.
Jainism’s core principle of ahimsa (non-violence) extends to the treatment of oneself as well as others. Ahimsa, which is also known as non-violence, is the key principle of Jainism. The principles of ahimsa can be extended both interpersonally and intrapersonally. Interpersonally, ahimsa understands that taking no physical violence against others is essential but also and foremost harbouring no violence in your thoughts too. This notion of non-violence is essential because it helps to spread a sense of compassion toward everyone and everything. Intrapersonally, the implementation of ahimsa would provide a sense of tenderness toward yourself as harsh criticism and self-talk are against the journey of spiritual growth and development. The transformation of negative feelings can be achieved through the ritual of pratikraman, which encourages forgiveness, reflection and acknowledgement of one’s wrongful thoughts and actions while providing opportunities to learn and grow stronger from the mistakes made. Furthermore, anekantavada understands and supports the plurality of reality which means openness for flexible thinking, allowing embracing and accepting various perspectives thereby strengthening the individual’s position toward others.
Indigenous Spiritual Traditions
Indigenous spiritual traditions offer a holistic understanding of wellness with a higher emphasis on community and its connection to the natural world. Indigenous spirituality separates neither the mind nor the body from the spirit, but instead sees all the parts of life as interconnected. Healing circles and other forms allow for greater support and the use of accumulated knowledge. Smudging is the burning of sacred herbs to cleanse or restore balance to the spirit. Land is also central and many Indigenous groups see nature as a healer for the people and that it has the power to counteract the effects of historical trauma. Cultural practices, such as those seen in Indigenous spiritual traditions, can offer a lens for interpreting the suffering as well as a larger frame within which to address unmet needs. As seen in the IHS cultural perspectives, many practitioners address illness with greater strength and a focus on connections with people and nature. Native American and First Nations traditions approach suffering and healing through frameworks that emphasise harmony. Mirroring their spiritually ingrained concept of well-being, Native American and First Nations’ customs heal through practices that promote social balance. Healing circles are a group dynamic mechanism of meditation and dialogue that let individuals express their personal experiences or share knowledge in a sense of community support and comprehension. Collective activities allow not only for the fostering of social relationships that strengthen healing at an individual level, since they provide community support for the person, and no doubt that is of great help to make them feel better; smudging, where sacred herbs like sage are burned, is also part of their traditional healing ceremonies that eliminate negative energies and promote balance and spiritual recognition. These two activities promote the idea that recovering from illness or discomfort is not only an individual but a collective job, which nurtures a meaningful context to integrate spiritual, mental, and emotional health into the community.
The concept of historical trauma recognises that colonial violence, forced relocation, and cultural suppression continue to affect Indigenous communities. Historical trauma should be defined as a collective multigenerational trauma experienced by Indigenous people and communities as a result of colonial violence, displacement, and prohibitions of cultural practices. These experiences, shared by entire communities and embedded in their history and culture, interconnected with individual traumatisation, resulted in complex psychosocial issues such as rising levels of suicides and mental health disorders. Historical trauma requires healing methods that aim to overcome certain mental distress or impairment in individuals and strengthen the integrity of their communities, unity, and cultural identity. The use of traditional approaches in combination with modern knowledge and practices in the field of mental health is a promising path for healing as it combines practices that are relevant, understandable, and accessible to the community with advanced theoretical and practical tools. Initiatives that connect the revitalisation of languages, reconnection with ancestral lands and traditional rituals with mental health practices demonstrated promise in decreasing the impact of historical trauma on Indigenous people where communities regain strength and a sense of continuity of their culture.
Australian Aboriginal traditions understand wellbeing through connection to Country (ancestral lands), kinship networks, and spiritual practices. For Australian Aboriginal people, the wellbeing of an individual is directly related to his or her relationship with land (Country) and kinship. Koori people are used to establishing relations with the Country, and it means constant communication with the land, where according to their beliefs, each element is alive and reflects the life of parents, grandparents and great-grandparents of current people. The Country carries the laws and stories of the ancestors and the physical and spiritual support. The relationship with the country can be kept and maintained by “singing country”. It is a national ceremony during which people gather together to sing the songs that maintain the relationship with the Country, thus supporting and upholding their relationship with the country and their original community. This reinforces the relationship of people with their land as well as with each other since people pass their knowledge from generation to generation. Kinship, in turn, plays a crucial role in the personal wellbeing of a person as it provides them with the necessary support and constant acknowledgement.
Māori traditions approach healing through holistic frameworks like Te Whare Tapa Whā (the four-sided house). Mental health practices among the Māori are influenced by their holistic approach to wellbeing evidenced in their models like Te Whare Tapa Whā. Te Whare Tapa Whā perceives Māori wellbeing as a whare or a structure supported by four dimensions ranging from the wairua (spiritual health), hinengaro (mental health), tinana (physical health), and whanau (family health). Wellbeing relies on all four dimensions working together, maintaining that although spiritual, mental, and collective family health are all treated as distinct entities, they influence one another. Following their indigenous cultural practices, pōwhiri or Māori welcoming ceremony connects Māori back to society, culture, and sense of belonging which promotes wellbeing. Waiata or Māori traditional songs can highlight emotional issues but also help bring together cultural stories and teachings that Māori can relate to and help them cope with their situations. In understanding how Māori approach and manage mental health through traditional knowledge, the above examples provide insight as to how they make sense of this ancient framework in a coherent system that develops individual and collective wellbeing.
African traditional religions, though diverse across the continent, share common elements in their approach to suffering and healing. Overall, African traditional religions are culturally varied; however, they all share a common goal: the emphasis on healing and wellbeing as a collective (communal) value. One of the core cultural beliefs that resonates with all traditional practices is ubuntu, which is the fervent belief that human life is interdependent. As such, ubuntu promotes connection, value and respect for one another, and protecting and caring for one another in the interest of the community as a whole is viewed as optimal as well as a means of alleviating suffering. Ancestral worship was another aspect of African traditional religion that played a key role in the preservation of health and continuity among people. Ancestral worship embodies the belief that there is continuity between the living and the dead; their legacy can guide today’s people. Through continued worship of departed ancestors, people can keep the values lost with their disappearance alive and replicate them in today’s life while additionally cultivating coping strategies. Moreover, traditional healers play a crucial role in bridging the gap between the corporeal and incorporeal worlds. Generally, traditional healers use herbs and assist the sick with spirituality through specific rituals and counselling. Furthermore, there is a greater emphasis on counselling and offsetting the inner disharmony. The present-day practitioner of traditional medicine realises the multidimensionality of human loss and suffering, and the many facets of human existence. Presently, popular practices of traditional healing are gradually intertwining with today’s mental health practices and philosophies, providing a greater level of understanding and appreciation for both the scientific and spiritual elements in pursuit of psychological wellbeing.
Common Themes and Modern Applications
The concepts of meaning-making and collective support are critical in many religious and spiritual traditions. Most of them view offering community support as a fundamental tool for alleviating suffering by providing protection and a sense of belonging in troubled times. They render this communal belief on par with contemporary mental health practices that regard social support as an important component in the prevention and treatment of psychological distress. At the same time, these traditions render guidelines for meaning-making that enable individuals to interpret their suffering concerning an overarching moral or spiritual framework. Such interpretations can prove comforting and orienting, helping to turn painful experiences into teachable moments for personal growth and comprehension to the sufferer. This practice is similar to some therapeutic modalities that encourage clients to find resilience through narrative reconstruction. Bringing insights from these traditional beliefs into modern conceptualisations of mental health creates a treatment paradigm that is more inclusive and culturally aware, rendering healing processes more effective. To summarise, the next step of contemporary mental health care is to draw on the skilful compassion those who follow religious and spiritual traditions around the world have for suffering because it reflects universal and eternal wisdom. Different religious and spiritual traditions may propose diverse methods of dealing with suffering, but they all emphasise a combination of a sense of community, spiritual depth, and psychological evolution. When these universal and eternal teachings to overcome suffering and the treatment techniques used in clinics are put together, a more comprehensive approach and understanding of mental health care are produced, one that encourages healing on individual and cultural levels. This merger can lead to both emotional and psychological betterment, giving a person greater abilities to cope with life. Thus, the congruence of old wisdom of the spirit with clinical practice can unite humankind across cultural boundaries and enhance the overall picture of mental health care in the world today.
