Death like life is an inevitable occurrence in the human experience and according to Sigmund Freud,

Sudden deaths can cause a loved one to question their whole belief system as they try to come to terms with their loss.

The Two-Track Model of Bereavement is a model that states loss is conceptualized along two axes. Track I pertains to the biopsychosocial functioning in the event of a loss and Track II pertains to the bereaved’s continued emotional attachment and relationship to whoever is deceased. The effect of Track I is seen through the bereaved’s functioning, including their anxiety, their self-esteem and self-worth, and their depressive affect and cognitions. Noting the ability of one to invest in life tasks after experiencing a loss indicates how they are responding to the loss of the deceased. This Track is seen as an expression similar to one of trauma, or crisis. Track II holds that the bereaved has difficulty physically separating from the deceased. This can be seen in emotional, interpersonal, or cognitive ways. It is shown through imagery and memories that the bereaved experiences surrounding the deceased, whether positive or negative, as well as the emotional distance from them. These pictures in the bereaved’s head explain both the cognitive and emotional view of the person who has died (Rubin, 1999).

The life transition of death and dying is inevitably one with which we will all be faced; we will all experience the death of people we hold close throughout our lifetime. This paper will explore the different processes of grief including the bereavement, mourning, and sorrow individuals go through after losing someone to death. Bereavement is a period of adaptation following a life changing loss. This period encompasses mourning, which includes behaviors and rituals following a death, and the wide range of emotions that go with it. Sorrow is the state of ongoing sadness not overcome in the grieving process; though not pathological, persistent

Death is inevitable part of human experience, which is often associated with fear of unknown, separation, and spiritual connection. Death is an individual experience, which is based on unique perceptions and beliefs. Fear of death and dying seems to be a universal phenomenon, which is closely associated with apprehension and uneasiness. Death is allied with permanent loss, thus personal experiences of grief are similar in many different cultures. There are different mourning ceremonies, traditions, and behaviors to express grief, but the concept of permanent loss remains unchanged in cross cultural setting. With this paper I will identify cross-cultural perspectives on death and dying, and will analyze

The grieving that individuals experience with death is unique, but the main stages are universal across cultures (Axelrod, 2017). There are five stages of grief. Nicolas Wolterstorff’s story, Lament for a Son, addresses these five stages as he tries to find joy after the loss of his son. The meaning and significance of death in light of the Christian narrative is also addressed in the story. Having a hope of the resurrection can help comfort individuals in situations similar to Wolterstorff (Wolterstorff, 1978).

Sigmund Freud was an influential psychoanalyst in the late 18th century to the early 19th century. He made many advances in the field of psychology which have impacted other academic areas such as sociology and social work. In his 1915 paper “Mourning and Melancholia” he connected the normal realm with the pathological. In which he “compared mourning – a normal if painful event from which hardly anyone is spared – with a pathological although very common one: melancholia” (Fiorini et al. 2007). The natural human process is to mourn the loved subject or object when it is lost. Freud explains that grief is the feeling of losing love and once it is fully lost desolation and fear takes its place

Death is one of the most avoided topics because of the finality that comes with it and the fear of the unknown after death. However, there are quite a number of authors such as AtulGawande, Elisabeth Kubler-ross and Ira Byock who have attempted to go ahead and deal with death as a topic and other connected topics.Each of these authors have delved into one of the most revered topics that is death including related topics that come with it such as the dying process itself. Ira Byock’s Dying well: Peace and possibilities at the end of life is a book that looks at the moment prior to death when an individual is terminally sick and is at the point of death. A

According to (Liming & Dickenson 2011., p.3) “thanatology is the study of dying, death, and bereavement.” I believe that the study of death will be a topic to be discussed and forever researched. There are many different aspects of death that I believe people can study, rather it be cultural believes, medically researching different processes of death, or even just what your own personal discovery of what death exactly is or what happens after death. No one can interview the dead. No one can find out if death is peaceful, or if there is life after death, or what death feels like. So for this topic of defining thanatology I wanted to look at the studies of peoples near death experiences, interviews from people who are experiencing death, the different cultures behind viewing death, and lastly the communication skills needed for health care professionals to develop in order to discuss death and dying amongst the patient and their family

Death is a universally experienced phenomenon. In the United States alone, over 2.6 million people die each year (Center for Disease Control and Prevention [CDC], 2015). For practitioners, it is of utmost importance to better understand the process of grief to develop better interventions for bereaved individuals.

To fully understand the causes and particularly the effects that bereavement can have on someone’s life, especially if you have been fortunate to not have been touched with the experience, will help with understanding what someone is going through and how it can alter their behavior. The intensity in which someone experiences their loss of a person is dependent on the closeness of the relationship and the suddenness of the passing, even religion amongst many other factors. “The way a person

“Ordinary people” everywhere are faced day after day with the ever so common tragedy of losing a loved one. As we all know death is inevitable. We live with this harsh reality in the back of our mind’s eye. Only when we are shoved in the depths of despair can we truly understand the multitude of emotions brought forth. Although people may try to be empathetic, no one can truly grasp the rawness felt inside of a shattered heart until death has knocked at their door. We live in an environment where death is invisible and denied, yet we have become desensitized to it. These inconsistencies appear in the extent to which families are personally affected by death—whether they

Elisabeth Kübler-Ross, (2014), a Swiss-born American psychiatrist, introduced concept of providing psychological counselling to the dying. In her first book, On Death and Dying (published in 1969), she write about the “five stages of grief”, they are denial, anger, bargaining, depression, and acceptance. based on her studies of the feelings of patients facing terminal illness, and have being generalised to other types of negative life changes and losses, such as divorce, loss of property or job, and offered strategies for treating patients and their families as they negotiate these stages.

Nader and Salloum (2011) made clear that, at different ages, children differ in their understanding of the universality, inevitability, unpredictability, irreversibility, and causality of death. They believed, despite the increasing understanding with age of the physical aspects of death, a child may simultaneously hold more than one idea about the characteristics of death. However, factors that complete the determining nature of childhood grieving across different age groups may be a difficult task for a number of reasons including their environment in means of the support they have available, the child’s nature in terms of their personality, genetics, and gender, coping skills and previous experiences, the developmental age, grieving style, whether or not therapy was received, and the relationship to the deceased (Nader & Salloum, 2011). Crenshaw (2005) found that according to our current understanding of childhood traumatic grief and normal grief, thoughts and images of a traumatic nature are so terrifying, horrific, and anxiety provoking that they cause the child to avoid and shut out these thoughts and images that would be comforting reminders of the person who died. The distressing and intrusive images, reminders, and thoughts of the traumatic circumstances of the death, along with the physiological hyper-arousal associated with such re-experiencing, prevent the child from proceeding in a healthy way with the grieving process (Crenshaw, 2005). McClatchy, Vonk, and

Within all these theoretical standpoints, the theme and process of coming to terms with death and relationship could be regarded as the essence of an existential quest; one

In spite of this painful occurrence happening to me at twenty-four years of age, emotions such as shock, anger, and guilt, came into play creating chaos. I rerun her death in my mind, yet unable to completely forget the sadness, similar to a synopsis. These feelings can be frightening and overwhelming; however I have learned how to cope and with the realization that life and death are phenomenal both intertwined. I speculate that