We have always died.
There is natural death of old age, then there is sudden accidental death; there is slow death of terminal illness, then then there is suicide – a different kind of illness; there is the glorified, meaningful death in the form of sacrifice, then there is mere casualty – a killing; there is brain-death, then there is body death; there is the angry death brought on by drought, famine, starvation and then there is the muffled death of disease, a pandemic.
There are many ways to die, the latest in trend is with the novel Corona Virus (COVID-19).
In the case of death and dying, religion has preceded and exceeded in dialogue while science has lagged behind in understanding and conversation. Thanatology, the scientific study of death and dying, emerged relatively recently around the 1960s. Sigmund Freud explained the “phenomena of life” in Civilization and its Discontents as “Eros,” God of love and “Thanatos,” God of death – working together as two opposing forces. In the contemporary Marvel Universe, “Thanos” was conceived by writer-artist Jim Starlin as a supervillain, destroyer of all life in the universe, and brother of “Eros of Titan”. His character first made its appearance in the 1970s and has been depicted as strong and formidable, a nihilist – who worships death and falls in love with its physical embodiment, Mistress of Death.
As the modern world grapples with new images of death in the forms of supervillains such as Thanos, some religions have already defeated death through reincarnation. In Bhagavat Gita, it is written, “Death is certain for one who has been reborn, and rebirth is inevitable for one who has died. Therefore, you should not lament over the inevitable” (Ch.2, Verse 27). In Bhuddism, everything goes through a natural cycle that involves birth, growth, and death; however, death is not final. After death emerges new life through karmic conditions and a person experiences rebirth until Nirvana is reached. Christianity talks about death in terms of the “resurrection of Christ” – again, challenging the finality of death. Religions emphasize the concept of life after death – again, life. In contrast, science has offered mushy explanations, resulting in further questions, that basically explain nothing.
Time and again, death has been perceived as a destroyer, understandably because of the loss associated with it. Despite the inevitability of death, there have been conquests to find the Holy Grail, to mutate that aging gene, to become immortal. Time and again, there has been a constant losing battle against death and at most, in cases of terminal illness, science has only managed to prolong life, not defeat death. Time and again, every supervillain’s goal has been to end life and the superhero’s to save it. The fear of death has left imaginations bereft of forms of villainy – surely, there are other ways to destroy than to end life? Is it possible that religion, not science whose focus has primarily been on the care of terminally ill patients and bereavement, has actually managed to mitigate the psychological trauma of loss that death brings by making people believe that there is rebirth or another place after death?
Bhuddism, in its understanding of life and death as a cycle of karmic chain reactions, believes life to be a process of death. But why think about death when you’re alive? There is inhibiting fear of processing death while alive so that when it actually comes, it is without any emotional, psychological, cognitive or physiological preparation. Instead, it is always irrational, unfair, too soon, extremely painful, immensely petrifying.
About 60 years ago, Elizabeth Kubler-Ross, an American-Swiss Psychiatrist worked with terminally ill patients and published a book, “On Death and Dying.” She outlined the 5 stages involved in the process of death in the dying patients: denial, anger, bargaining, depression, and acceptance though not necessarily experienced in that order. David Kessler co-authored a book with Kubler-Ross called “Life Lessons,”* and explains that when people are at the end of their lives, they reveal their “deepest truths,” and talk about what was either regretful or meaningful to them. He says there is much to be learned “at the end of life, when it is too late to apply.” With the arrival of sudden potential death of pandemic, a possible existential crisis emerges as individuals become entangled in fear and anxiety. Our mood exhibits significant aspects of our self. According to Jean-Paul Sartre and Martin Heidegger, fear exposes self as vulnerable and anxiety as threatened by the unpresence of anything tangible. The anxiety removes self from the comfort of what is deemed meaningful leading to a loss of “basic sense of who I am.” Moreover, according to Heidegger, “nothingness” is indicative of self that emerges from a state of anxiety when the identity was engaged in different practices that collapse causing the self to believe to be nothing**.
The thanotophobia, fear of death and dying, experienced by most is further exacerbated by this pandemic. It implies an indefinite and inexplicable loss, though which will inevitably and ultimately be experienced regardless of situation or circumstance. In an effort to understand this process, the subject of death and dying started being offered as a course in Western universities towards the end of the 20th century. There is some data that shows that with certain catastrophes, student interest in these courses have hiked – e.g. after 9/11 – implying that psychological and physical proximity may be a requirement to process death and dying, with or without fear and anxiety.
"You grieve for those who call for no grief
And yet you utter words of wisdom
And yet you utter words of wisdom.
The wise grieve neither for the dead
Or the living.
There was never a time
When you or I did not exist."
(Bhagawat Gita)
* Life Lessons: Two Experts on Death and Dying Teach Us About the Mysteries of Life and Living by Elizabeth Kubler-Ross, M.D. and David Kessler. Publisher: Scribner, 2000.
** (https://plato.stanford.edu/entries/existentialism/#AnxNotAbs)
Note: My knowledge of both religion and philosophy is extremely limited. These are just musings on what little I remember and understand.