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Life is such that it only makes meaning when we are satisfied with our undertakings. If whatever gives or significantly contributes to this satisfaction is withdrawn suddenly, emotions are bound to glare and be rife. Perhaps this is an ardent show of attachment to the object. It therefore beats logic in all senses refuting and demonizing mourning. It is worth it and should be seen as a positive gesture in times of loss. This paper looks at the essence of grieving and mourning, from a religious and philosophical perspective.
Humanity can hardly control their emotions. Where they seem to be controlling them, is a sheer show of suppression and not control. These emotions will be noticed elsewhere in a more pronounced and perhaps treacherous way. Within the strength of this assertion, it need be appreciated that grief and mourning are simply the immediate sign of feeling of loss; in no way should they be suppressed or looked at as a weakness.
Though the Christian will argue of the existence of life after death, the very tenets of eternal existence promulgates the presence of two destinations. These destinations are based on the deeds of the person while alive (Thompson). Here is where the paradox that rises the emotions found due grounding. How sure are we that we have not lost after all? Perhaps the deceased might get to heaven and we might miss it, indeed this does show imperatively the loss and the uncertainty inherent in the whole aspect of death.
Even Jesus wept, the bible does record (John 11: 35). Yet he is the savior of humanity. When Jesus was told about the death of Lazarus, he felt he had lost and therefore weeping showed his emotional attachment to the Lazarus family. If the Christian argue that there is no need for grieving and mourning, then they are not being Christ like: Christian. Within the light of this Christ like act, mourning and grieve are modes through which we show affections.
The Religious believes should only assist in the reduction of extensive grief and mourning, given the beliefs that there is hope beyond the ordinary life on the world. Across the faiths, it is believed that life is a continuous cycle involving life, death and rebirth (Stone, G). The likelihood of meeting the people that pass away is what remains as shear speculation. More often, humanity have joyous tears when the have a rejoinder with their loved one. This is because of the uncertainty in the rejoinder. It is therefore this uncertainty that elicits grieve both in believers and non believer: feeling of having utterly lost their dear ones.
Humanity has strong faith, particularly those who worship (Thompson). However, loss of a dear one is a matter of physique and does not require faith to believe. Grieving is therefore embedded in the fact that one is not able to see the future but is able to see and feel the loss. Besides, there is no scientific or empirical basis for the existence of life after death, after all.
If friends lose their dear ones, then the only way of demonstrating our concern and sharing in their grief is through mourning along with them. Psychologically, the act of mourning tends to reduce the grief and anger resulting from the loss. Some of the individuals who avoid showing their despair through grieving and mourning tend to show it through suicide. According to Durkheim (Rando, T A) mourning tries to avert the possibility of individual engaging in treacherous acts such as suicide. This will not only, according to Durkheim, arise from death but other losses such as the loss of a girlfriend.
Mourning is also a strategy for consolation. According to Plato, when the bereaved sees those around them mourning and grieving, it was a sign that they equally felt the loss (Benjamin J. S., Harold I. K., Virginia A. S). This is sufficient proof of the friends’ equal feelings on the loss that has befallen the individual. This helps in the reduction of extreme shock by the person who has lost. Plato also argues that those who suppress their feelings of grief tend to engage in extreme acts of suicide as a show of deep loss. Plato argues that this would result into multiple tragedies and is better if the individual mourned their hearts out.
According to Durkheim (Stone, G), it is worthy courses if individual takes parts in mourning than have them undertake altruistic suicide because of the loss of a loved one. Through mourning and grieving, the individual feels appropriately and dully linked to the person who has past on. Durkheim therefore fronts for the supportive grieving that would alleviate these extreme acts.
Through mourning Rando (Rando, T A) argues that the subconscious is made clean and therefore makes the individual stress free. This state assists the person to have peace of mind and to live on despite the loss. If the person does not mourn, Rando argues that bitterness remain hidden within them which act as time bombs that can erupt with far reaching loss than was initially perceived. It is therefore as much as possible encouraged that the bereaved person be encouraged to mourn and grieve. Rando argues that this type of grieve is short lived with long lived effects.
In conclusion, the act of mourning is (Thompson) health and has strong foundation both religiously and socially. While there is hope that eternity may make it possible for rejoining with the people we have lost, perhaps our destinies may not be same. The various faiths believe in the life beyond death, however, the destinies are very varied. This means despite the life after death, the aftermaths are not uniform. This further complicates the overall certainty of rejoinder, hence the justification for grieving and mourning.
Given that mourning and grieving has the least effects on the live of the affected, the person should be encouraged to dispel the bitterness out of their subconscious. This will assist alleviate the likelihood of adverse effects such as suicide and trauma resulting from excessive recall of the loss.