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Death experiences afterlife essay
Death experiences afterlife essay
Death experiences afterlife essay
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Every experience is unlike the other. Some come shielding their eyes with clenched fists, shaking their heads left to right while mumbling incoherent words. Others enter with salty tears carving crevices in their faces, and their lips trembling from an unseen coldness. Few arrive with their mouths open, jaws dropped as their wide eyes scan where they are. Every arrival is unique to each character, but they all end up here, in the After. The After is my home, the homes of creatures like me and those humans who have made it here. It is the place, any place we imagine or wish it to be, where humans will live on after their mortal body dies. That is if they can find full acceptance of themselves, or course. Otherwise, they go to the Before – a place where their souls are once again reincarnated into a mortal vessel. In my world, I am one of the many who welcome those that reach this stage. That is, I was. I have been recently assigned to be a Guardian, helping to decide if after a human’s death if they will go to the After or the Before. I must observe and not interfere. I should be able to agree with this news and accept my new position, but I cannot do so without feeling a heavy weight settle in my stomach. More than anything, this new sensation of dread is a bigger fear of mine than my new job though, and only for one reason. In the After and the Before, all emotions and relationships are illogical, as they interfere. Feeling is outlawed by the fact that it makes us believe in the false assumption that right and wrong exist in our worlds, as humans have already mistakenly done. From now on though, I will watch over Freya. ********** “Run them over” The response comes from a red faced man as an announcement had finishes addr... ... middle of paper ... ...r, distracted doesn’t look at her either. The only way this will end is with blood splattered and her bones broken. I lose my breath. My heart begins to beat so loudly I can hear it in my ears. I reach for my head as I slightly hunch over. I feel my throat clench tight. I become rooted to the spot, meters away from Freya. My mind floods with an array of thoughts, none that I can control. I cannot let her die. If I do though, she’ll enter the After. Does she deserve to leave her life behind? What consequences will I face if I save her? Ignoring the millenniums of moral brain wiring I know what I must do. I don’t know the answer to these questions, I know though, that I cannot let this happen – that this is wrong. So, I run, feet pounding on the pavement, and I push Freya out the way of the vehicle that would have killed her. I save her life - I do what is right.
Mortality, the subject of death, has been a curious topic to scholars, writers, and the common man. Each with their own opinion and beliefs. My personal belief is that one should accept mortality for what it is and not go against it.
which are a set of vulture-like talons, and snatches him to her. She is intent
As a nursing student, I have had some exposure to death during patient care. My first encounter with direct death was witnessing a patient after attempted resuscitation efforts die in the emergency department. As I observed others reactions, I noticed I was the only one who seemed fazed by the preceding events and the end result, although I didn’t show it outwardly. During my Aging and End of life clinical rotation, I have been exposed to a near death experience with a family and I had the rewarding experience of forming a relationship with the patient’s wife during the short hour I was in their home. From reading the accounts in this book, it confirmed to me the importance of catering to the needs of the family and the dying as an important issue to address as they are critical to overall care.
Puchalski, C. M., Dorff, D. E., Hebbar, B. N., & Hendi, Y. (2012). Religion, spirituality, and end of life care. RELIGION, SPRITUALITY, AND END OF LIFE CARE. Retrieved from http://www.uptodate.com/contents/religion-spirituality-and-end-of-life-care?source=search_result&search=Religion%2C+spirituality%2C+and+end+of+life+care&selectedTitle=1%7E146#
In the United States and worldwide people have different culture, beliefs and attitude about death. Over the past years, death is an emotional and controversy topic that is not easy to talk about. Everyone have a different definition of what is death and when do you know that a person is really dead. In the book Death, Society, and Human Experiences by Robert J. Kastenbaum demonstrates that you are alive, even when doctors pronounce you dead.
The sub-title of Elisabeth Kübler-Ross’ book describes her audience as doctors, nurses, clergy and the family of dying patients. Because of her target audience the book is written on a more emotional level, citing examples of both positive and negative death experiences. There are no detailed descriptions of what happens to the body as it dies, just discussions of how the dying person might feel and how they might want to experience their last moments of life. Sherwin Nuland takes a much more scientific approach with his book “How We Die”. In chapter seven, Accidents, Suicide and Euthanasia, Nuland describes in great detail the pathophysiology of why a person dies from sepsis and pulmonary infection. His book is targeted more towards the health care professional who is familiar with long drawn out discussions of the pathophysiology of a certain disease process. The choice of target audience by each author correlates to their discussions regarding who controls the death experience. Kübler-Ross argues for patient input and control and so...
...ing. The end is where we start from. We die with the dying: See, they depart, and bring us with them. We shall not cease from exploration and the end of all our exploring will be to arrive where we started and know the place for the first time” (326).
Affection and attachment, wanting intimacy and closeness with someone is imprinted in our very DNA. Our true natures are revealed in the existence of our desire for love. When an ill-intentioned external force denies us that desire through the use of fear however, it has the detrimental effect of keeping us locked in prisons of confusion and despair. There is hope, however, that redemption can come by finding affirmation of our individual identity. There is hope in identifying and knowing the true nature of our identities, in being okay with who we are because others are okay with who we are. We love because we were first loved.
Americans at the end of their lives no longer have this sense of continuity and stability. Rituals today are as likely to include tubes and noisy machines, artificial ventilators and unpleasant drug regimens bringing as many unpleasant side effects as health benefits. Many times the dying languishes in a hospital bed, surrounded not by the comforts of home and family but rather by sterility and bright lights, strangers and hushed voices. Death is no longer a mysterious part of a cherished tradition but a terrifying ordeal to be postponed as long as possible, an enemy that must be fought off at all costs.
The concept of human mortality and how it is dealt with is dependent upon one’s society or culture. For it is the society that has great impact on the individual’s beliefs. Hence, it is also possible for other cultures to influence the people of a different culture on such comprehensions. The primary and traditional way men and women have made dying a less depressing and disturbing idea is though religion. Various religions offer the comforting conception of death as a begining for another life or perhaps a continuation for the former.
The stages of death are known to be a process of mourning that is experienced by individuals from all phases of life. This mourning ensues from an individual’s own death or the death of a loved one. Dr. Elisabeth Kubler-Ross dedicated much of her career to studying this dying process and in turn created the five stages of death. The five stages are; denial, anger, bargaining, depression and acceptance. These stages may not occur in sequence and sometimes may intersect with one another (Axelrod, 2006). The reality of death many times causes a feeling of denial; this is known as the first stage. In this stage, people have many emotions and have a tendency to hide from reality. This reaction is momentary, but should not be rushed. The patient or loved one needs time to adjust to the awaiting death. This adjustment helps bring them through to the next stage; anger. Anger is a common feeling and many times routes from a feeling of not being ready. This emotion may be directed toward God, strangers, friends, family or even healthcare professionals (Purcell, 2006). In some cases, it can be targeted...
Every day we are confronted with questions of right and wrong. These questions can appear to be very simple (Is it always wrong to lie?), as well as very complicated (Is it ever right to go to war?). Ethics is the study of those questions and suggests various ways we might solve them. Here we will look at three traditional theories that have a long history and that provide a great deal of guidance in struggling with moral problems; we will also see that each theory has its own difficulties. Ethics can offer a great deal of insight into the issues of right and wrong; however, we will also discover that ethics generally won’t provide a simple solution on which everyone can agree (Mosser, 2013).
Death and what happens after one dies has been questioned since life began. While what happens after death has key importance in most religions, what happens between life and death can sometimes play a larger role in how death is treated. Liminality, or the period of transition between life and death, influences the steps taken after a person has died. Usually, death is viewed as a journey, one which no one can know what exactly lies ahead; because of this certain rituals and customs have been created to ensure the deceased a peaceful transition from life on earth to the next stage. The religion of Hinduism, especially, stresses the importance of extensive
It had been reported that, “Numerous people have told of hearing their doctors or other spectators in effect pronounce them dead” (Moody Jr, MD, 2015, p. 17). This is an out of body experience. Each reported feelings of peace and quiet, which transitioned into a bad buzzing noise. After proceeding through a tunnel, they have an “encounter with a very bright light” (Moody Jr, MD, 2015, p. 51). Questions resound around a reflection of their life, what they had learned during it, and if it was worth it. Invariably, each of the subjects’ encounter a border at which they are told they need to go back. “Considering the skepticism and lack of understanding that greet the attempt of a person to discuss his near-death experience, it is not surprising that almost everyone in this situation comes to feel that he is unique, that no one else has ever undergone what he has” (Moody Jr, MD, 2015, p. 83). Naturally, the outcome of this experience has an effect on the lives of those experiencing it.
One thing that we often hear is that “death is just a part of life.” So often in our day and age do we hear people utter these words. However, death is far more significant and impactful than some would allege. True death is not merely a time when we cease to exist; it is an entombment, a mindset in which we are dead to this world. Throughout our lives, it is true that we can all be dead in one way or another, but it does not have to be that way. When we have our eyes opened to what death actually is, it is far easier to grasp what the true meaning of life is, and to embrace it. Often, we will come across individuals who are enveloped in death and others who are immersed in true life. The shadow of death and entombment lies upon some, encompassing