Hereafter

What does it mean to create new life when one parent is dying?

By Caitlin Gibson

Ben Boyer can still picture the expression on his wife’s face that night six years ago, as they talked over dinner at their favorite Italian restaurant in London. It had been four years since Xenia Trejo had been diagnosed, at the age of 33, with a malignant brain tumor that doctors said would eventually end her life. But as she sat across the table from Ben that evening, Xenia radiated joy. She felt strong, and after numerous rounds of treatment, her doctors had just told them that Xenia’s tumor was stable enough to do something she had long dreamed of: pursue a pregnancy. Now Xenia was asking Ben, What do you think? Should we try?

They had always planned to be parents, and the possibility had hovered even since Xenia’s diagnosis, but now it finally felt within reach. “Let’s do it,” Ben told her. By the time they left the restaurant and walked home together, they knew they would try to start a family. In that hopeful moment, the reality of their circumstances felt far away.

There are countless parents who don’t live to see their children grow up, but most of those tales involve unforeseen tragedy. The story of Ben and Xenia was different. When they learned of her illness, the future Xenia and Ben had long envisioned for themselves came undone, and an urgent reckoning followed. What would they fight to keep of the life they once imagined? In the face of a certain ending, they chose to create a beginning.

The number of people who confront this exact extraordinary convergence of birth and death is small enough that no one knows precisely how many are out there. “It is probably a very small number, though not an insignificant number,” says David Ryley, a fertility specialist at Boston IVF and a clinical instructor at Harvard Medical School. “I think you won’t find that data, because it hasn’t been collected.”

Yet there are outliers facing terminal illness who have forged ahead with plans to have children. Among them are a few who have risen to cultural prominence after sharing their stories: Paul Kalanithi, the neurosurgeon and author of the best-selling, posthumously published memoir “When Breath Becomes Air,” dedicated his book to his infant daughter, who was conceived after Kalanithi was diagnosed with metastatic lung cancer. Nora McInerny, host of the popular grief-focused podcast “Terrible, Thanks for Asking,” has widely shared her experience of having her son, Ralph, with her late husband, Aaron Purmort, who learned he had brain cancer before they were married. Ady Barkan — a prominent liberal activist who was diagnosed three years ago with amyotrophic lateral sclerosis, or ALS, a neurodegenerative disease for which there is no cure — recently welcomed an infant daughter, his second child with his wife, Rachael King.

These are distinctly modern stories. For couples who confronted grim diagnoses before the turn of the millennium, the option to preserve their fertility was much harder to find and less likely to succeed. But the ability to freeze and test embryos improved dramatically in the early 2000s, bringing with it complex existential questions. What would it mean to have a baby in these circumstances for the parent who would die? For the parent who would live? For their child?

Xenia, Ben recalls, was not inclined to dwell on questions she felt she couldn’t answer. Her “entire M.O. was to live one day at a time, and she did not want to entertain larger metaphysical and moral debates about what this meant,” he says. He, however, was initially more hesitant. “I was a lot more nervous about what that meant for us, for her, and she was the one saying, ‘We should do it,’ ” Ben says. “For her it was, ‘I have to do this.’ I think she was put on this Earth to do it. She loved kids so much, it was not even a question. For me, I wanted to do whatever she wanted to do, but I also think I played the devil’s advocate more than once — ‘Here’s one possible reality, here’s another possible reality.’ But Xenia’s entire thing was, ‘If I let myself get mired in all the theoretical possibilities, I won’t be able to live a life at all.’ ”

And so they didn’t spend much time trying to decipher an unknowable future. Once the doctors said there was no reason to expect that a pregnancy would threaten her health, Ben says, “it was a given that we were going to try to do it.” In February 2014, Xenia gave birth to their daughter, Ella. Ben still recalls the euphoria of watching the nurse place their newborn on Xenia’s chest. He still can’t quite believe the song that played on the operating room radio, the refrain resounding in that moment: God only knows what I’d be without you.

Ben Boyer and daughter Ella, 5. Ella’s mother, Xenia, died in May 2018.

Ben had first met Xenia in 2003, when they both worked for the BBC’s Los Angeles office. He was drawn immediately to her warmth, humor and adventurous spirit, and they fell in love quickly. Three years into their relationship, Ben transferred his job to London, and Xenia followed soon after. They were in their early 30s then, overjoyed to be living together for the first time in their tiny studio apartment. Ben remembers one particular afternoon in the winter of 2007, when they walked home together through falling snow, and he felt a deep sense of belonging: They would be married, have a family together, grow old together.

But in 2009, Xenia was struck with a wave of debilitating headaches. A seizure soon followed, which led to the discovery of the tumor in the frontal lobe of her brain. The doctor who delivered the news was shockingly blunt. “He immediately said, ‘So, you know, I assume you understand that you might die within a year,’ ” Ben recalls. “I remember thinking: This can’t be right.” As it turned out, it wasn’t: The couple quickly sought opinions from other doctors, who explained that while the prognosis was ultimately terminal, there was no reason to predict such a grim timeline.

They had been together for six years by then, and though they were not yet engaged to be married, their commitment to one another was absolute. Before Xenia started chemotherapy, the couple froze several embryos.

From the beginning, there were doctors who offered statistics, percentages, who told them how likely she was to still be alive in three years or five. There were also doctors who voiced a more universal truth: We can’t know with certainty what will happen, or when. Some patients with Xenia’s cancer died soon after diagnosis; others lived two decades or more. “Some people think of these things mathematically,” Ben says. “Some people think of them cosmically.” Xenia had always been, would always be, among the latter, he says. She would not be consumed by the inevitability of loss. “She refused to live like this was a death sentence,” he recalls, “even though it was explicitly a death sentence.”

Her treatments halted the progression of her illness, allowing them to resume their lives, and in 2011, they planned their wedding. Ben remembers the question Xenia once asked him, a few months before the ceremony: Are you sure you still want to do this?

He was. They were married that September on a historic ferryboat moored in San Diego Bay, surrounded by their loved ones. And two years later, over that dinner in London, they decided to move forward with building a family. They wound up not needing the embryos they’d frozen; Xenia became pregnant soon after they started trying to conceive.

From the moment Ella arrived, Xenia embraced motherhood, Ben says; she relished every minute of her 14-month maternity leave. She had always been a spontaneous and outgoing person, so it didn’t surprise Ben when she hopped on a train to Scotland with their baby to join Ben at a comedy festival, or showed up to bustling happy hours at their favorite pubs with Ella in tow. “We had an awareness that there was a finite number of experiences we were going to share together, and we knew we had to grab on to those moments,” Ben says. “We wanted to get out and experience whatever we could while we still could.”

Late in 2015, Xenia suddenly suffered an onslaught of seizures, and doctors confirmed that her cancer had begun to advance. Within months, the family moved back from the United Kingdom to San Diego, Xenia’s hometown. Her health continued to decline, and in the fall of 2017, Ben, Xenia and Ella moved in with Xenia’s parents, settling in the little house in San Ysidro where she had grown up. In those days, Xenia sometimes spoke to Ben of her sorrow for what she knew was coming. “She would say things like, ‘I’m so sorry you got stuck with this,’ ” he remembers. “She would ask if I regretted anything. And I would say, ‘Don’t be ridiculous.’ I would tell her, ‘This was the best thing of my whole life, that I met you, that I got to have this time with you.’ ”

Toward the end, a therapist suggested that Xenia might consider writing a letter to Ella, something she could read years after her mother was gone. Ben and Xenia were both aware of viral stories about dying parents who left behind written or recorded messages, birthday cards for their children to remember them by. But Xenia didn’t know who Ella would be at 16 or 20; she did not want her daughter to feel bound or burdened by parting words from a mother who had long been absent, Ben says. Xenia wanted Ella to be free.

Xenia’s decline was swift, her illness eroding her cognitive functioning, robbing her of language and distorting her personality. Through the darkest of those days, Ben says, Ella remained the one immovable tether to Xenia’s sense of self. Sometimes she would try to talk to her daughter, and couldn’t. “This,” Xenia would say to Ella, the only word she could summon; “this, this,” she would say with mounting urgency, and Ella would grow unsettled by the sudden intensity. But more often, there was an obvious contentment when the two were together. “Ella would walk in the room, and Xenia would immediately smile and become animated,” Ben says. “She was always so happy when Ella was around.”

On her last morning, Xenia awoke unable to speak. Ben and Ella lay with her as the house filled with family. She died that afternoon, a bright Sunday in May: Mother’s Day.

Ella on a playground near home in San Diego.

Buried in the digital archives of MetaFilter, an online message board that predated Reddit, is a question posed by an anonymous husband in 2010; he explained that his wife had been treated for an aggressive brain tumor, but they desperately wanted to be parents, and he wondered whether having a child was a wise or ethical choice. Hundreds of replies unspooled below his post, passionately voicing every imaginable viewpoint:

“You’re in for a world of trouble if you do it. But it may be the thing that you need to do.”

“Having lost a mother to cancer … I do think it is selfish to knowingly bring a child into the world knowing full well that the child will have to watch one of its parents die, and then grow up without them.”

“As someone whose father died when I was eight, I think you should do it.”

The medical community has grappled with this question as well. In 2005, the American Society for Reproductive Medicine convened a group of reproductive biologists, obstetrician-gynecologists, pediatricians and medical ethicists to weigh in on whether cancer survivors should be allowed the opportunity to reproduce, given the potential of a decreased life span. “It’s important to note there, the potential of a decreased life span,” says David Ryley, the Boston-based fertility doctor, who specializes in treating patients who have been given a cancer diagnosis. “Nothing in medicine is zero percent. Nothing in medicine is a hundred percent.”

The expert panel’s formal conclusion was clear, Ryley says, reciting it aloud: “The child in question will have a meaningful life even if he or she suffers the misfortune of the early death of one parent. While the impact of early loss of a parent on a child is substantial, many children experience stress and sorrow from economic, social and physical circumstances of their lives.”

“I could get hit by a bus today. How do I judge a couple who wants a child but may suffer misfortune?” Ryley continues. “Reproductive freedom is well established in this country, and this is a personal choice. We have patients seek counseling to help them get through that minefield, to not let them feel judged, to know that the choices they make are in the best interest of their life, their family, their relationship, and to understand that what is important is how they feel.”

Those sentiments are echoed by Merle Bombardieri, a therapist and author in Massachusetts who specializes in parenthood decision-making and often urges her clients to focus on inward reflection. For more than 30 years, she has counseled couples and individuals who struggle to decide whether to have a child, and she has worked with numerous people who faced grave health concerns.

This subset of her practice requires a somewhat different approach, she says, because they’ve already leaped beyond what she views as a foundational objective of her work, which is to ensure that her clients have considered their decision within the context of their own mortality. “Do you know that you will die one day?” Bombardieri says. “On one hand, that’s a ridiculous question, because everybody knows they’re going to die one day. But do you really know? Have you thought about what that means? Are you comfortable with your choice, knowing that you won’t be here forever? If you are, then you can feel more certain that it is the right choice.” For clients facing dire diagnoses, “this awareness has already come for them,” she says, which leaves other, more logistical factors to sort through: What is the prognosis? What sort of support system — community, family, friends — is available to offer help? What is the family’s financial situation?

Still, Bombardieri says, the most powerful motivations come from a more visceral place, where a person must reconcile hope with reality, and decide what they feel is still possible. “There are people who have always believed that they would have a child someday,” she says. “And, of course, there is the idea that — even if you die — you have left a child behind in the world. And that, too, is a kind of survival.”

Xenia Trejo and daughter Ella in 2016. Ella had just turned 2.

Ella’s fingers grip her father’s, tugging him along as they walk a winding path through the San Diego Zoo, surrounded by life in all its strangest and most extraordinary forms: cheetahs and rhinos, gorillas and parrots. Ben and Ella are talking about how Xenia loved this zoo, and Ella, now 5, suddenly realizes that she isn’t sure what her mother’s favorite animal was. “I think I don’t know,” she says, her brow furrowed behind her violet-rimmed glasses, but she offers up her own favorite instead: “Flamingo!” she shouts.

They used to come here often as a family of three. These days, Ella usually visits with just her dad, or sometimes with friends she’s made at a therapy group for children who have lost a parent. On this idyllic October afternoon, the children’s area of the zoo is closed for renovation; when it reopens, it will include a brick engraved with Xenia’s name.

Ben took many photos of Xenia in this place, some of which are tucked into albums that Ella loves to look through. Later in the evening, after Ben and Ella return home from their outing, Ella sits cross-legged on the living room couch, studying an image of her mother outside the flamingo enclosure at the zoo. Xenia’s pose imitates the birds, one leg bent at the knee. “She has a pink shirt!” Ella says.

She pulls another album into her lap. “This is my favorite picture,” she says, pointing to a photo of herself at 5 months old, lying in bed beside her mother. Xenia is sleeping, a sheet drawn to her chin, but Ella is wide-awake, flashing a mischievous smile at the camera.

This particular album, capturing their first moments as a family, was Ben and Ella’s last gift to Xenia. Ella turns the pages past pictures of her birth, her ecstatic parents cradling their swaddled newborn. She resembles both her mother and father, but in photos with Xenia, the likeness is unmistakable: Ella has Xenia’s light brown hair and bespectacled dark eyes, the same wide grin and expressive eyebrows.

Their similarities run deeper, surfacing in new ways in the months since Ella started kindergarten at a Spanish immersion school, where she is learning to speak fluently in the native language of Xenia’s Mexican American family. The child’s exuberant sense of humor, her kindness, her boundless enthusiasm for Halloween, her deep sensitivity to music — to Ben, all of this feels like glimmers of Xenia.

Ella is growing up in the city where her mother was raised, where Ben now feels he has to stay. “Everyone is here,” he says. Everyone includes his parents — who own the condo he shares with Ella, and are his neighbors down the hall — and his sister’s family, and Xenia’s family, too. He can’t imagine taking his daughter away from here, even though it is a difficult place to find work in television production. When he and Xenia decided to have a child, their closeness to their families was at the forefront of their minds, he says. “We knew: This child will be surrounded by love.”

Outside Ben and Ella’s living room windows, the sun drops over San Diego Bay. When Ella reaches the end of the album, Ben scrolls through older photographs on his laptop. There is a portrait of Ben and Xenia’s wedding party, pictures of Ella trick-or-treating in a tiny bat costume, splashing in a backyard baby pool, sitting on her mother’s lap at Legoland.

Ben pauses on a photograph of Xenia framed by an array of vivid bouquets. “This was right after she was diagnosed,” he says. “Those are flowers that people sent.”

“What is ‘diagnosed’?” Ella asks.

“After we found out Mommy was sick, people sent flowers to say they were sorry about that,” Ben explains.

Ella nods and falls quiet. Then she smiles. “I wish I was a flower girl at your wedding,” she says.

Stacey Kim, center, with her twins, Riley, left, and Maddie, 13, in Portland, Ore. They were 10 months old when their father, John, died in 2007.

There are questions that hover over the years ahead: What might Ella’s life be like when she is older — when she understands more about how she came into this world and what happened to her mother? How might she relate to Xenia’s memory? Every experience of grief is unique, its reverberations often impossible to predict. But the Kim family, who were patients of David Ryley 14 years ago, offers one glimpse of how a profound decision made in staggering circumstances can look more than a decade later.

Stacey Nichols met John Kim at a mutual friend’s party in Boston in spring 2003. He was an outgoing and deeply empathetic man with a “boundless wellspring of patience,” Stacey says — qualities that served him well as a school counselor who worked with kids with special needs. He moved in with Stacey three months after their first date; they got engaged that Thanksgiving.

Before their wedding in August 2004, John began suffering from sporadic gastrointestinal issues, and his doctor ordered diagnostic tests. The results were concerning, and further scans showed lesions on his liver. Three weeks after they were married, an oncologist told them that John had Stage 4 pancreatic cancer. “It felt like a complete emptying of my soul,” Stacey says of that moment. “All I could do was just be there, trying to make myself understand: ‘I’m here. I’m actually me. I’m not going to wake up from this.’ ”

Even as they were reeling, John wanted to know how his chemotherapy might affect their chances of having a child. The doctors didn’t have an answer. “There hadn’t been research on how this particular regimen affected fertility,” Stacey says. “The gist of what his oncologist said was, you know, patients who do these treatments for pancreatic cancer aren’t having kids; they die.” But John had always wanted to be a father, and they had to decide quickly whether they wanted to preserve that possibility. They postponed John’s treatment for one week so he could visit a sperm bank.

Eight months later, with John responding well to chemotherapy, the couple set out on a walk together and talked about starting their family. For the first time since their wedding day, Stacey felt a rush of pure joy and anticipation. “We didn’t know what was going to happen, but it felt almost defiant, somehow,” she says. “We felt like, this is a long-term plan. It is a decision only the two of us can make.”

They found out Stacey was pregnant with twins, a boy and a girl, in October 2005. When the babies were born the following June, John wrote their full names in the pages of a journal — Madeleine Ji Yun Kim and Riley Chen Woong Kim arrive!!! — alongside delicate drawings of fireworks. The exhilarating haze that followed lasted six months, Stacey says, before John’s cancer resumed its assault. The twins thrived as their father began to fade.

The exact chronology of John’s last days (what he ate, what time he took his medications — details Stacey could once recite with precision) are lost to her now. She remembers clearly, though, how she left the door to their bedroom open as John rested there in his final hours, so the sounds of his family living their day — the babies playing and giggling, splashing in their bath — could still reach him.

After John died in April 2007, Stacey made a point to speak of him often; she wanted her children to know that the subject of their father should never feel taboo. “They do love it if I bring him up; they love when I tell stories about him,” Stacey says. “I make sure to continue to remind them that it’s okay to grieve his loss for their whole lives, in whatever way they need to.”

Ten years ago, Stacey and her children moved to Portland, Ore., to be closer to her parents. Stacey is now 47, the director of marketing and communications at Lewis & Clark College, her alma mater; Maddie and Riley are 13, on the cusp of their high school years. Lately, Stacey says, they have started asking more questions about John, about what he was like, the similarities they share with him. As they’ve grown, they’ve become more aware of their biracial identity, their connection to John’s Korean heritage. They have lived all but 10 months of their lives without their father, and so their grief is not the loss of a known reality, but the absence of a possibility: Would John, who used to read Julia Child’s recipes aloud to Maddie, have celebrated his daughter’s love of cooking? What would it have been like for Riley to share his passion for video games with his dad, who was also an avid gamer? “I like to play chess, and I run cross country,” Riley says. “Those are things I think he would have been into.” He smiles. “You know, he was into nerd boy things, and I’m like that, too.”

Maddie thinks it must have been difficult for her dad to decide to become a parent, knowing he would miss out on so much of their lives. “But I’m so glad he did it. I think Mom would have been lonely. I mean, David is great,” she says, referring to Stacey’s boyfriend of several months, with whom the twins share an easy rapport. “But I still think she would have been lonely without us. And I feel like Dad’s entire side of the family would have missed him a lot more. They tell us all the time, ‘Oh, you really remind us of your dad, and that’s a really good thing.’ ”

The twins are especially close, often ending their days by taking walks together around the block to decompress and tell each other what’s on their minds. (“Some people say their brothers are annoying, but I really love my brother,” Maddie says.) Even without their father, Maddie says their family has always felt like enough. She wishes her dad could somehow know this. “I would like him to have that reassurance,” she says. “To be able to know that everything is okay, and that we are happy.”

John is the beginning of their story, and his family has since lived their way into a chapter he would not recognize, here in their lovely house on a tree-lined street in North Portland. His ashes rest on a shelf in the living room, a colorful gathering space strewn with books and musical instruments, often filled with the voices of visiting friends and family.

Even 12 years on, in this place he never knew, John’s absence sometimes echoes with startling immediacy: Stacey realizes with a jolt that she forgot to put on her wedding ring, and it takes a moment to remember that she hasn’t worn it in years; Maddie laughs, and her expression is suddenly her father’s; Riley holds Stacey’s hand and instinctively traces his fingertips across her cuticles, exactly the way John once did. They are here, and John is where John is, and there are moments when it still feels like the door between is open.

Maddie, Stacey and Riley play video games, one of John’s favorite activities.

Ben has never forgotten something his mother once told him, soon before Xenia died: that for Ella, losing her mom would be the defining fact of her life. He thinks about this, in moments when he feels his aloneness most acutely — at play dates with other families, where he is often the only single dad, or when Ella asks for a French braid and he realizes he doesn’t know how to style her hair that way. “We just have to do the best we can for her,” he says.

When Ella decides to be a jellyfish for Halloween, Ben strings white lights from a clear umbrella and transforms his giddy kindergartner into a glowing sea creature. The two sing together, loudly and often, especially in the car. If there is somewhere Ella wants to go, something she wants to see, he takes her. This is Ben, but it is also Xenia, he says. Her way of being has become his.

And so, he feels, there is a sense of Xenia that is still palpable to Ella, even as her own recollections begin to fade. “Xenia would often say, ‘Will Ella remember me, or won’t she remember me? And which is better?’ ” Ben says. “And sometimes Ella will turn to me now and look worried, and she’ll say something like, ‘I think I don’t remember Mommy.’ ”

Ben does all he can to preserve the connection between Ella and her mother. On the first night that Ben and Ella lived alone together, the day they moved into their condo overlooking the bay, he tucked his daughter into bed in a new room and began a new ritual: Before Ella went to sleep, they talked for a little while about Xenia. At first, it was almost ceremonial; in the year that has since passed, it has become less of a nightly practice and more of an ongoing conversation, a constant referencing of things that Xenia once said or did or loved. Once or twice a week, Ella asks Ben to retrieve an old video camera loaded with dozens of hours of family footage, so they can watch it together.

Tonight, Ben is the one to suggest this, after Ella finishes her bath and changes into her pink nightgown. “Do you want to watch a couple of movies?” he asks, and Ella immediately shouts “Yes!” and dashes to her bedroom. Ben lies down on her twin bed and turns the video camera on, pointing the built-in projector toward the ceiling. “Hey, Ella, this is your first birthday party,” he says, and she grins and climbs in the bed beside him.

Ella will not remember her first birthday party. But someday she might remember watching the video of her first birthday party, and listening to her father tell her what the celebration was like. She might remember the way her mother looks in the film from that day, her slender frame draped in a striped top as she kneels and fills a large giraffe piñata with fistfuls of candy.

“Hi, Mommy,” Ella says, wiggling so her head rests on her father’s stomach. She watches as her family gathers around a picnic table where she and her parents sit before a cake, and Xenia gently rubs her baby’s back as everyone starts to sing “Happy Birthday.”

The scene unfolds, and the minutes tick past Ella’s bedtime. “Just one more, okay?” Ben says, and fast-forwards to a video taken when Ella was 3, at her first swimming lesson. When Xenia appears beside the pool, the progression of her illness is painfully evident — her hair unevenly shorn, her cheeks swollen from steroids.

“She looks very, very …” Ella trails off. She seems unsettled and climbs off the bed, crawling on the floor.

“Very what?” Ben asks her.

“Very, very …” but Ella can’t or won’t summon the next word.

In the film, Ben is talking to Xenia: “Impressive, right?” he says of their daughter’s enthusiasm in the pool, and Xenia nods and smiles.

In the bedroom, Ben is talking to Ella: “Mommy is gonna say something now,” he says. “Are you watching?”

“I’m watching,” Ella says as the camera closes in on Xenia’s face.

“We are very proud,” Xenia says, enunciating slowly.

They are together like this for a little while: Ella on the floor, gazing upward. Her father in the bed. Her mother in flickering beams of light. Then Ben says gently, “Okay, baby, it’s time for bed,” and turns off the projector. The past dissolves into shadows as Ella crawls back into the blankets, and the two of them lie there, side by side.

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Death Be Not Dull

U.K. restaurateur Oliver Peyton’s newest project, a style-forward funeral home called Exit Here, aims to shake up a very traditional industry.

A stylish new funeral parlor called Exit Here opened in London, promising that memorializing a loved one’s death doesn’t have to be grim experience.

By

Oliver Peyton knows one thing about his death: Thin Lizzy will play at his funeral.

His Spotify playlist is already queued up. Peyton is Irish, and the ‘70s Dublin hard rockers behind “The Boys Are Back in Town” played the first concert he ever attended. He’s thinking that “Dancing in the Moonlight (It’s Caught Me in Its Spotlight),” off 1977’s Bad Reputation, might be the first song to kick things off.

Peyton’s funeral soundtrack doesn’t sound even slightly sepulchral. It also features ’90s groove tracks by Arrested Development, De La Soul, and A Tribe Called Quest, a nod to the first London establishment he ever opened (a hip-hop club). Peyton is nothing if not an entertainer: The longtime restaurateur is a judge on the BBC’s reality chef show, Great British Menu, and he earned an honorary British order of chivalry for his service as a caterer. When it all goes down, Peyton means for his funeral to be something special.

“I want every detail of my funeral to be choreographed,” Peyton says. “I don’t want my family or friends to think, ‘I wonder what Oliver would have liked.’ I think it’s so rude, in a way.”

Six years ago, when his father died, he came to realize that there isn’t enough choice in death. Since Victorian times, Peyton says, Great Britain’s death care industry has been served by a single prevailing model, a traditional means of commemorating life and ritualizing mortality—and it doesn’t suit him. So Peyton launched Exit Here, a funeral parlor, if that’s the word for it, in London’s Chiswick neighborhood.

“After my parents’ deaths, I just kept thinking, there’s no choice. You’re just on a conveyor belt,” Peyton says. “I didn’t achieve the things I know that certainly my father would have wanted. I was too traumatized.”

At first glance, Exit Here looks like a concept cafe, the sort of place where you might expect to order a flat white by day and a craft pour by night. The splashy, neon-backlit script over the entrance could be promoting a brasserie or raw bar (both of which Peyton has experience operating) instead of a funeral home. Nevertheless, Exit Here is a full-service provider of funerals and mortuary services, from traditional wakes to exotic possibilities.

“If you want a party on a beach in Goa, we’ll organize that for you,” Peyton says.

Three of the bespoke caskets available at Exit Here.

Style distinguishes Exit Here from the competition: It’s death, but hipper. The shop stands out for its considerable cheek (and chic). For example, Exit Here offers bright-colored urns shaped like capsules, a punny line called the “Bitter Pill” series. Bespoke caskets include a Día de los Muertos–inspired option and an English willow wicker coffin. Inside, teal and goldenrod hallways, blonde wood floors, and arched doorways (designed by Transit Studio) set Exit Here apart from traditional funeral-home interiors, with their dark woods and drab carpets.

There’s a growing movement to update the funeral business with offerings that reflect a wider range of customer choices. Los Angeles mortician and author Caitlin Doughty, who runs the Undertaking L.A. funeral service, also founded a collective of death care professionals and academics called the Order of the Good Death to help speed the adoption of more inclusive, less environmentally harmful, and more “death positive” practices within the industry. Other efforts, like the nonprofit Death Over Dinner and the Death Cafe initiative, encourage groups to talk openly about their demise, via public dinner events. Exit Here is entering an increasingly vibrant market for style-forward dying.

Since its opening a month ago, Exit Here has hosted four funerals. Peyton won’t talk about them in detail, but he says that the private services have ranged from the traditional to the extravagant. Everyone who has come through his doors has asked for something different. Funeral homes largely serve local neighborhoods and communities, and Exit Here is no different in this regard. Barry Pritchard, Peyton’s partner in the endeavor, is a third-generation funeral director who serves on the board of the U.K.’s National Association of Funeral Directors. All the services associated with a traditional funeral home, from collecting and preparing the body to hosting the reception, are available; the options simply go further.

A wicker coffin might be appropriate for a natural burial in Berkshire, a service provided by Exit Here.

When I ask him what an extravagant funeral might look like, he gives as an example the services for Aretha Franklin. Her televised 2018 funeral featured testimonials by the likes of Reverend Jesse L. Jackson and former President Bill Clinton, performances by Chaka Khan and Ariana Grande, and a procession of more than 100 pink Cadillacs. Peyton asks me whether I would describe the service as tasteful (I would). So why shouldn’t there be a category of funeral that falls somewhere between a faltering recitation of “Danny Boy” and a fantastic spectacle for the Queen of Soul?

Peyton outlines his philosophy on funerals this way: People plan their own birthdays, weddings, holidays, and vacations. Exit Here is for people who would like to plan their final departures as well. Plotting out the details, from the menu to the music, takes a burden off the shoulders of grieving loved ones and gives a person more control over the terms of their final departure. Peyton acknowledges the discomfort that some people might feel at the prospect of a trendy funeral home, but he says that’s ultimately discomfort with death itself. Convention does not ease a loved one’s passing, in the end.

So, what if I want to have a Star Wars-themed funeral? Somebody’s already asked him for a Star Wars casket, he replies, and he’s trying to figure out how to honor that request. Choice is the force behind Exit Here. In an increasingly secularized Britain, more people are searching for rituals that aren’t explicitly religious; other might like some extra flexibility within sacred traditions.

“Having spent most of my adult life in the restaurant business, you think you’re just helping people, and you are—you’re helping people to have a good time,” Peyton says. “But funerals are far more emotional. There’s far more attached to it. People’s grief manifests itself in different ways at different times. Being able to help people through that is a good thing.”

He adds, “It’s still, to me, a hospitality business. People say, ‘Oliver, why are you doing this?’ It’s about taking care of people.”

Costs for services at Exit Here run “a tiny bit above mid-market” for a traditional funeral, according to Peyton. The price point isn’t meant to be exclusionary. For services extending beyond traditional receptions, the prices run the gamut. “If you want a cheap funeral, you’re not going to come to us,” Peyton says, but “we’re definitely not out of reach.”

Death, curated.

Peyton and his partner weren’t expecting to do any funerals before Christmas. But there’s clearly a lively market for Exit Here: About four weeks in, Peyton is already thinking ahead to opening as many as four similar establishments in the future. He says that he is fielding regular queries about franchise opportunities, something he hadn’t predicted (and isn’t considering for now). While Exit Here might look like an effort to disrupt the industry of death, there isn’t any private equity backing the venture. A service is still a service.

Peyton is willing to describe one funeral in detail: his own. It will begin with a lunch, he says. At about 3:00 p.m., when everyone’s thinking about heading home, they’ll bring out the really good wine. From there it’s DJs spinning his favorite music from different periods of his life—Patti Smith, Desmond Dekker, the Ramones—so that people will leave with a lasting memory.

Complete Article HERE!

The environmental toll of cremating the dead

As cremation becomes more common, people around the world are seeking greener end-of-life options.

Sarcophagi burn during a traditional Hindu mass cremation event on August 18, 2013, in Bali, Indonesia.

By Becky Little

Over the past four years, cremations have surpassed burials as the most popular end-of-life option in the United States, according to the National Funeral Directors Association. At the same time, companies have been springing up touting creative things you can do with a loved one’s ashes, such as pressing them into a vinyl record, using them to create a marine reef, or having them compressed into diamonds.

Cremation—along with these creative ways to honor the dead—is often marketed as a more environmentally friendly option than traditional embalmment and casket burial. Concern for the environment, in addition to economic considerations, may be driving some of the increase in popularity.

“[For] some people, I bet that’s part of it,” says Nora Menkin, executive director of the Seattle-based People’s Memorial Association, which helps people choose end-of-life options.

But while it’s true that cremation is less harmful than pumping a body full of formaldehyde and burying it on top of concrete, there are still environmental effects to consider. Cremation requires a lot of fuel, and it results in millions of tons of carbon dioxide emissions per year—enough that some environmentalists are trying to rethink the process.

The average U.S. cremation, for instance, “takes up about the same amount of energy and has the same emissions as about two tanks of gas in an average car,” Menkin says. “So, it’s not nothing.”

Greener funeral pyres

The particular impact of an individual cremation depends on where and how it’s performed. In India, Hindus have a long tradition of cremating relatives on an open-air pyre. This requires cutting down millions of trees, and the practice contributes to air and river pollution since most pyre cremations occur near water.

Since 1992, the nonprofit Mokshda Green Cremation System has been trying to curb this pollution by giving communities access to more fuel-efficient structures for funerary rites.

In these structures, the “pyre” is a metal tray heated with firewood. This setup takes less time and requires less wood than a traditional pyre. It’s also easier to transition from one cremation to another by removing the metal tray filled with ash and replacing it with a new tray containing the next body.

Right now, about 50 such units are spread around nine Indian states. According to Anshul Garg, the director of Mokshda Green Cremation System, one metal pyre can handle around 45 cremations a day. The system also lowers the amount of wood needed from about 880 to 1100 pounds for a conventional cremation to 220 to 330 pounds.

“So, it’s almost less than one fourth of the wood requirement,” Garg says.

Though there has been some resistance to this non-traditional method, Garg says, people are more open to the Mokshda system now than they were in the 1990s. More than 150,000 cremations have taken place on Mokshda pyres in India, saving more than 480,000 trees, averting about 60,000 metric tons of ash from rivers, and releasing 60,000 fewer metric tons of greenhouse gas emissions, according to program officer Chitra Kesarwani.

In addition, Garg says, the nonprofit has received inquiries from other countries in Africa and Asia about making their pyre cremations greener.

In the U.S., by contrast, all cremations happen indoors at crematoriums. The big environmental concerns with this type of cremation are the amount of energy it requires, and the amount of carbon dioxide emissions it produces.

Regional environmental regulations mean that most U.S. crematoriums have scrubbing or filtering systems, such as after-chambers that burn and neutralize pollutants like mercury emissions from dental fillings.

“Most filtration systems are focused on reducing metals and particulate matter and nitrous oxide,” says Paul Seyler, the marketing division manager for Matthews Environmental Solutions, which manufactures cremation technology.

However, these filters do not neutralize the CO2 generated by cremating a body, including the gas generated as a by-product of heating that body up to 1,200 degrees Fahrenheit or more. Matthews estimates that one cremation produces an average of 534.6 pounds of carbon dioxide. Given this figure, Seyler estimates that cremations in the U.S. account for about 360,000 metric tons of CO2 emissions each year.

Back to the earth

For Americans who don’t want to use up so much fuel or release so much carbon dioxide when they die, alkaline hydrolysis may be a more appealing option. Sometimes known as water cremation or aquamation, this way of dissolving a body in water is now legal in at least 18 states.

Alkaline hydrolysis “has about a tenth of the carbon footprint of conventional cremation,” Menkin says. “While the process does take a similar amount of time, it doesn’t have to heat that much, and it’s the water that’s doing most of the work.” In addition, the process releases zero emissions from the body itself.

As with cremation, there are some remains left over after alkaline hydrolysis that families can keep in an urn or scatter in a special location. And the process creates a lot of sludgy organic liquid that has some very practical uses.

“Some facilities capture the liquid, and it’s taken away and it’s used on some farmland; it’s an excellent fertilizer,” Menkin says. “But most places, it just goes into the municipal sewer system. And a lot of sewer systems actually appreciate it, because it actually helps with the quality of the wastewater.”

In the future, we’ll probably see many more alternatives to cremation. This year, Washington State became the first in the U.S. to legalize a type of corpse composting called natural organic reduction, or recomposition. Starting in 2020, this process will convert bodies into useful soil that friends and family can either use or donate to the state’s Puget Sound region. And across the U.S., it’s legal to opt for a so-called natural burial, in which the body is allowed to decompose in the ground without added chemicals, concrete, or synthetic materials.

Ultimately, people have to take into account many factors when making funerary preparations, such as how much a certain option costs, whether it aligns with religious and cultural practices, and whether it’s available in a given area. But with more end-of-life options becoming widely available, it’s getting a bit easier to go from ashes to ashes while still being green.

Complete Article HERE!

The Meaning of Life is That It Ends

How Horror Movies Prepare Us to Talk About Death

by

“Most things will be okay eventually, but not everything will be. Sometimes you’ll put up a good fight and lose. Sometimes you’ll hold on really hard and realize there is no choice but to let go. Acceptance is a small, quiet room.”
–Cheryl Strayed

“That it will never come again makes life so sweet.”Emily Dickinson

There are a lot of uncertainties in life, but the only constant and known fact is that we all die. Despite this collective, inevitable experience that will eventually happen to everyone on the  planet, we tend to avoid this fact altogether. It’s a painful topic, death. A fickle, unfair shadow that situates itself deep in the recesses of our minds; and when brought to the forefront, it usually initiates debilitating emotions and forces actions that the majority of us are not prepared to deal with. Our affairs are not in order; our options for burials are limited and at the mercy of a funeral director; and we are forced to make finite decisions while experiencing agonizing grief. Despite our culture’s adoration for Halloween and horror films, death is still a subject that many prefer to view as an abstract concept. It’s cathartic and safe to embrace the grim reaper within a holiday or cinematic context, but when it comes to our own mortality we recoil at the thought.

Over the past few years, thoughts about burial practices, death preparation, and the acceptance of the horror genre have been progressively evolving. 2018 was the first time that more Americans decided to choose cremation over more expensive burials. Alternative death options are becoming more widely accepted and advanced to not only alleviate the pain for loved ones, but to help reduce damage to the planet while nourishing the growth of new life through one’s passing. Additionally, the horror genre is thriving. Jordan Peele’s Get Out won an Oscar for best original screenplay in 2018; there are continuous remakes of classic genre films like IT and Pet Sematary; and numerous children’s films that lean into the spooky fascination with death such as Goosebumps and most recently Scary Stories to Tell in the Dark are all becoming more mainstream.

In his book Scary Stories to Tell in the Dark, author Alvin Schwartz wrote “don’t you ever laugh as the hearse goes by, for you may be the next to die”, a line that is part of “The Hearse Song”. His trilogy of terror aimed at children was filled with creepy folklore tales and grim illustrations courtesy of artist Stephen Gammell. Straight-forward and blunt, Schwartz was revolutionary in his approach to conveying curiosities revolving around death for those at a young age. Through lore that spanned cultures across the world, he was able to shine light on a dark subject that many parents censor their children from entirely. However, this type of censorship ultimately does not help children. Just like Disney fairytales of a happy ending where the good guy always wins and true love is everlasting, it isn’t reality.

And yet, our society as a whole refuses to address the inevitable truths of life, death, heartbreak, and loss which inadequately and falsely prepare us for the day that we meet these experiences. In the film adaptation of Schwartz’s classic books, there’s a familiar storyline that accompanies haunted locations—the misinterpretation of the past and inflamed legacy of an individual who has passed away. Scary Stories features a character by the name of Sarah Bellows depicted as a sinister spirit who wreaks havoc on a group of friends once her book of self-written stories is stolen. In the end, young protagonist Stella addresses Sarah’s ghost and tells her that she will write her story the way it really was and let everyone know what really happened to her. This is a prime example of reclaiming one’s death (and life) in a manner they choose – a concept that is becoming more commonplace in the funeral industry and is a staple within the Death Positive Movement.

The average American funeral costs $8,000-$10,000, not including the burial and cemetery price tags. Many of the decisions around funeral preparation are made after a loved one dies. As a result, individuals are more easily taken advantage of and choose the most expensive and standard options not knowing for sure what their loved ones preferred to do with their remains, or if there are even alternatives. HBO’s new insightful and tender documentary Alternate Endings: Six New Ways To Die In America aims to introduce viewers to options that may be a better financial, emotional, and environmental fit for their death and the death of their loved ones. The documentary opens with scenes from the National Funeral Directors Association’s (NFDA) annual convention where hundreds gather to display and learn about the latest advancements or trends in the funeral industry. Companies offer the service of decorating personalized caskets, hologram eulogies, and even submerging one’s ashes in the dirt of their native homeland.

The six alternate endings mentioned in the documentary include: a memorial reef burial, living wake, green burial, space burial, “medical aid in dying” (MAID), and a celebration of life. The memorial reef, green, and space burials are all alternate options within the realm of a standard cremation or grave burial. Memorial Reef International builds artificial coral reefs to enhance coral generation, increase marine biomass, and provide eco-friendly alternatives that sustain life for hundreds of years. Another eco-friendly option is the green burial which skips the casket entirely as the body is wrapped in a shroud and placed directly into the earth. This method also bypasses the expensive cost of cement vaults in a standard cemetery which are just meant to keep the grounds even and easier for the landscapers to mow the grass.

As the effects of climate change grow increasingly dire, more and more people seek ways to give their bodies back to the earth to sustain new growth. Water cremation or aquamation is a form of green cremation which does not emit toxic chemicals nor does it contribute to greenhouse gases. Its carbon footprint is one-tenth of what fire-based cremations produce. In an article by National Geographic, it states “American funerals are responsible each year for the felling of 30 million board feet of casket wood (some of which comes from tropical hardwoods), 90,000 tons of steel, 1.6 million tons of concrete for burial vaults, and 800,000 gallons of embalming fluid. Even cremation is an environmental horror story, with the incineration process emitting many a noxious substance, including dioxin, hydrochloric acid, sulfur dioxide, and climate-changing carbon dioxide.” 

The traditional ritualistic aspect of funerals is also evolving. A terminally ill couple in Alternate Endings chooses to have a living wake, a celebration where loved ones and friends are able to say goodbye in person. By embracing their mortality, they’re allowing those close to them to say their final words and experience the appreciation of their life that they may not have realized had they kept their death at a distance. It’s a way to say how much you love someone to their face before you no longer have the chance. Living wakes are performed while the person is still alive and celebrations of life occur after someone has passed. After losing their five-year-old son, two parents in the documentary decide to fulfill their child’s wishes by throwing a party in his honor complete with five bounce houses, painting stations, and an appearance from Batman himself. Even at five, their son realized how sad funerals can be and facing his own death, he specifically requested he not have one. 

Now, if someone as young as five years old can embrace their mortality and make a decision about his passing, then why is it so hard for adults? There’s a stigma around death and it is easier to just ignore it as long as possible, but in the end, doing so can be detrimental. In fact, thinking about death can be a positive and productive practice. Mortician Caitlin Doughty understands this and set out to change the way we view death by creating the Death Positive Movement through her work with The Order of the Good Death. “The Order is about making death a part of your life. Staring down your death fears—whether it be your own death, the death of those you love, the pain of dying, the afterlife (or lack thereof), grief, corpses, bodily decomposition, or all of the above. Accepting that death itself is natural, but the death anxiety of modern culture is not.” This is achieved through various resources and advocacy. The name may sound like a cult, but I assure you it’s not.

In her book, Smoke Gets in Your Eyes, she describes her idea of a “good death” as being prepared to die, with affairs in order, the good and bad messages delivered, dying while the mind is sharp, and dying without large amounts of suffering and pain. It means accepting death as inevitable as opposed to fighting it when the time comes. Therefore, she has collaborated with an array of funeral industry professionals, academics, and artists to provide the best resources possible including information on end of life planning, green burial technology, as well as methods on how to alter our innate fear of death that has only been enhanced through recent (and unfortunately perpetual) devastating events in the news. 

While the horror genre provides viewers the chance to vicariously experience our fear of death in a safe, dissociative capacity, there are now more resources and options than ever before to help us face the inevitable. Instead of solely harnessing terror and sadness, there are ways to find beauty and inspiration in death. As Kafka said, “The meaning of life is that it ends.” Welcoming our mortality allows us to cherish people more because we don’t know how much time we’ll have with them. It is the driving force behind learning, loving, creating, and achieving what we want out of life. While death can be its own scary story, at least there’s comfort in knowing that it is something we will all face one day and there is some control you can have over the process as well as one’s legacy. And when that fateful day comes, let it be the good death you’d want for yourself and those you love, with plenty of peace and the least amount of pain and regret as possible.

Complete Article HERE!

Cemeteries Get Creative to Survive in Their Role of Caring for the Dead

by Bonnie Jean Feldkamp, RCN

As a teenager, I frequently walked to St. Stephen Cemetery after school to sit by my mom’s headstone. She died in a car accident when I was seven and I didn’t fully understand it enough to confront what that meant for me until adolescence.

That was the memory that jarred me when my husband sent me an announcement for a movie to be shown in Linden Grove Cemetery. He thought it might be fun. I didn’t like the idea of movie night in a place of mourning. It seemed flip. Disrespectful at the least. An exploitation of death at worst. I envisioned strangers using headstones as seats to keep their bottoms clean and dry while they munched popcorn and enjoyed themselves. It bothered me. I had questions. Luckily, I knew just who to ask.

Cole Imperi is not only a friend but a leader in the death community. She’s a Thanatologist, an expert on death and dying. She also happens to be the Vice President of the Board of Overseers of Historic Linden Grove Cemetery and Arboretum. Imperi helped me understand what I was missing.

Two things I learned right away. One: movies are shown on five acres of greenspace where there are no burials. Two: the cemetery is essentially full. Those two statements seem contradictory to me. How can you have five open acres but still be considered full? Easy. There’s an underwater spring in the greenspace area and any attempted burial would be submerged in water. That means plenty of respectful room for movies and other events.

Cole Imperi

The next thing Imperi helped me understand is this conundrum: when a cemetery can no longer perform burials, how does it afford the maintenance and management of a 22.5-acre graveyard that’s over 175 years old? This struggle isn’t unique to Linden Grove Cemetery. Many older cemeteries face this same predicament. Historic Linden Grove was consecrated in 1843. It’s hard to imagine them not being full.

Whose budget carries the line item for cemeteries? I assumed either it fell on the municipality or whichever religious institution founded it. The truth is, it depends. Some cemeteries, like St. Stephen where my mom is buried, are the responsibility of the Catholic Diocese. Linden Grove Cemetery, however, has a more complicated history of ownership and disrepair. These days the Board of Overseers manages and operates the cemetery with some funding from both the City of Covington and Kenton County. However, that funding does not cover everything.

The next assumption I had to confront was that cemeteries are a somber place of mourning for everyone. That’s simply not true. Linden Grove Cemetery has walking trails and Pokemon Gyms, and it hosts events like movie nights and even an upcoming car show. This is nothing new. Imperi is quick to say, “Cemeteries were our first parks.” Historically, before we had museums and public parks, we had cemeteries. People would take quiet walks among beautiful sculptures. Families would picnic on the lush lawns and there were even carriage races and hunting happening in cemeteries.

Cole Imperi and Bonnie Jean Feldkamp

“Civic engagement and history connects in the cemetery,” says Imperi. Linden Grove Cemetery is so close to both St. Elizabeth Hospital and Kenton County Administration that it’s the place many go for their lunchtime walk on a nice day. The Pokemon activity even prompted a group of players to reach out to the cemetery and volunteer their time in appreciation. On the hottest days of summer, thanks to greenspace, the cemetery stays a whole 10 degrees cooler than the surrounding urban streets. This provides those without air conditioning respite from the heat in a beautiful park-like setting.

My initial perspective was an emotional one, born of fear that stemmed from traumatic childhood experience. My knee-jerk reaction was to internalize and judge. I’m glad I stopped and took the time to reach out to my friend Cole Imperi to learn more. Not only did it ease my pain, but it gave me a different outlook on cemetery experience. Our society likes to separate death from life as something of lore and gore, especially around Halloween time. But death is a part of life, not apart from life. We can honor that connection at our community’s cemeteries.

Complete Article HERE!

How Learning About Death Helped My OCD

By Marianne Eloise

Everyone is at least a bit afraid of dying. Yet that fear is the driving force behind so much of life. Anything we achieve is because we know death will come: forming relationships, writing books, having children…these are all a result of our fear of an inevitable end.

Perhaps, with infinite time on Earth we’d put far less work into living. A healthy awareness of our own mortality in our daily lives, then, can be a good motivator. But when is it too much? The answer, especially for people like me with obsessive compulsive disorder (OCD), is when it becomes an obsession.

For as long as I can remember, I’ve suffered with OCD. Like many others, my intrusive thoughts revolve around death-adjacent topics. OCD presents diversely but, simply put, sufferers have intrusive thoughts that they cannot control. In an attempt to control those thoughts, they’ll perform compulsions.

My own death didn’t necessarily frighten me. For a child plagued by constant, violent images and compulsive behaviours, it seemed a bit too much like freedom to be scary. It’s no coincidence that, held prisoner by intrusive thoughts and compulsions, people with OCD are 10 times as likely to die by suicide.

Integrative psychotherapist and OCD specialist Craig Shirley of the OCD Treatment Centre tells me that my experience is common. He says that many people with OCD don’t fear death so much as they fear the uncertainty and the idea of “missing out on life”.

“People with OCD often want to be able to have complete certainty around particular things, which of course in this case they can never have,” Craig adds.

Twenty-six-year-old Zoe tells me that she developed OCD shortly after her grandpa died. “My family has always been my safety net, and my grandpa’s death woke me up to the fact that that could all slip away,” she explains. “I remember watching Mulan, the scene where the ghosts of her ancestors are fighting in the temple. I had a panic attack knowing that if my family died, they would not come back as quirky ghosts. They’d just be gone.”

Zoe adds that she became desperate for things to go back to how they were before, which led her to perform rituals to “heal” her family. “Because change, illness and death are inevitable, I became hysterical as the initial rituals became ‘less effective’. I revised them all the time, my routines becoming longer and more obvious to everyone around me. This only worsened after I saw my nana die a couple of years later.” This perceived responsibility to “help” everyone at the expense of your own mental health is common with OCD sufferers – we often believe that we’ve somehow been tasked with saving everyone through our rituals.

As a child, I would obsess over my own demise, keeping extensive diaries so that I could remember everything I’d ever done. I tried to control the inevitability of death, making promises to an imaginary OCD God to be good, to do my rituals as long as nothing harmed me or my loved ones.

While Zoe has had therapy that’s brought her rituals under control, she still obsesses over death and health. “In the last five years I’ve had two friends die and in the aftermath I went crawling back to some of the rituals I performed as a kid, like a comfort blanket. I felt responsible and tried to redeem myself,” she says.

Similarly Suzi, 32, who is Catholic, told me that while death was a constant spectre for her, the idea of heaven placated her anxieties. After getting treatment for OCD, she found that in overcoming her obsessive thoughts and OCD-related rituals, she also lost the Catholic rituals she had always fallen back on.

With that loss of faith, Suzi says she also lost the “safety net” of heaven. “My OCD has always been centred around fears for my own wellbeing, and not trusting others with it. I was terrified of suffering, pain and death. I no longer knew what happened when people died, and I struggled with the concept of people not having a soul, of my conscious mind ceasing to exist when I died.” She adds that after being diagnosed with chronic illnesses, her fear has transformed. “Where once my fear of death was about what happens after people die, it’s now about not achieving the things I want to.

A sudden death scares me less than the knowledge that my life will end and I have no control over when. As a child, I would obsess over my own demise, keeping extensive diaries so that I could remember everything I’d ever done. I tried to control the inevitability of death, making promises to an imaginary OCD God to be good, to do my rituals as long as nothing harmed me or my loved ones.

This fear hasn’t gone away. However, experiencing actual loss in my life has turned death from a haunting spectre into a very real, looming possibility. It has also made me aware of how badly I handle grief, which makes the possibility of dying scarier.

The more I enjoy something – a person’s company, a moment in time – the more aware I am that everything is temporary. We cannot control that inevitability and as an adult, I know that, so the way my obsessive thoughts manifest is different from the rituals I used to have. I try and fit as much as I can into my life, to the point of obsession. I record everything. If I have dinner with my grandad, I’ll note down the things he says afterward, unable to enjoy the present for fear of the future. Transience is scarier to me than death; the idea that anything we love can be ripped from this Earth at any moment is at once what drives and paralyses me. The rise of an insistent obsession seems gradual until the point where it takes over everything.

Despite the fact that around 1.2% of people in the UK live with OCD, it’s still one of the most misunderstood and misrepresented disorders.

The experience of having intrusive thoughts is difficult to explain to someone without OCD. Imagine you’re having a relaxing time, say a nice bath. Out of nowhere, you’re hit with a graphic image of a dead loved one. It’s upsetting, no matter how often you’ve experienced it. So to get rid of the thought, you might perform a compulsion, like counting everything you see. While my compulsions have gotten better with time, my obsessions have not. Whether it’s images or troubling thoughts, I feel like I have no control over what I think about.

Despite the fact that around 1.2% of people in the UK live with OCD, it’s still one of the most misunderstood and misrepresented disorders, which makes it difficult for sufferers to be honest. Confessing to a friend that you obsess over violent images against your will is daunting. It leaves sufferers feeling lonelier, which serves to exacerbate the disorder.

I spent the first few years of my life in the dark about my condition, thinking that I was “wrong”. In the media, OCD has typically been represented as an obsession with cleanliness. While that is sometimes the case, the ‘compulsions’ – the only visible part of OCD – are often the least harrowing. What goes on in a sufferer’s brain is for many the worst part of the disorder, and harder to represent.

OCD is a way of trying to control an uncontrollable world. Loss is the most unruly, devastating thing we can go through. Perhaps that’s why entire religions have organised around trying to make sense of it.

Of course, not everyone who’s afraid of death suffers from OCD. Craig tells me that the noticeable difference is about “how much time the OCD is taking up of someone’s life”.

He says that while many people without OCD want reassurance or ruminate over things, you know if you need to seek help when the symptoms are “getting in the way of everyday activities” or if you’re “becoming increasingly obsessed around a particular theme or worry”.

When you’re constantly assaulted by painful thoughts against your will, it might seem counterintuitive to seek them out. But with OCD, the most effective form of therapy is Exposure Response Prevention, wherein a sufferer confronts images and situations that they find uncomfortable and ignores the urge to perform compulsions.

Zoe tells me that a combination of therapy, talking to fellow sufferers and discussing death openly has made her rethink dying. This works for me, too.

The one thing that has helped me to feel more in control of my thoughts has always been learning. That can take many forms: educating myself on my disorder but also educating myself on what I fear. When I was so scared of arson that I would go home to check if my house was on fire, I taught and reminded myself of the (slim) possibility of that ever being the case.

And so, to deal with my fear of death I started to learn more about death positivity. First, I did this through Caitlin Doughty, the mortician and YouTuber. After reading Doughty’s books, I learned that she got into the death positivity movement when she developed OCD after seeing a child die aged 8. Her fear of death, and her rituals surrounding it, forced her to confront her fear head-on. Now she has three books under her belt and an impressive career tackling “death denial”.

The one thing that has helped me to feel more in control of my thoughts has always been learning.

From there, I read more and more about death, death rituals and the way other cultures embrace and accept death. I took practical steps, like thinking about what I want when I die. Sure, it’s morbid. But it makes me feel less as if I’m leaving this Earth against my will.

Now, I genuinely believe that my OCD was worsened by our culture of silence and denial around death. We often describe death in euphemistic terms – people “go to sleep”, they’re “in a better place”, etc.

Open conversation about death has been promoted by death acceptance advocates like Doughty’s collective Order of the Good Death, but the movement is still “alternative”. Being euphemistic only makes us deny death more, but it’s been proven that open, non-euphemistic conversation informs people and goes some way toward preparing them for the unimaginable. It makes us more able to handle grief.

The rise of death doulas, who coach people through dying, points to a more accepting attitude towards death. Death doula Shelby Krillin tells me that she frequently encounters people with OCD who have anxieties around death, and that it often stunts our ability to grieve. “It hinders deep conversations and connections with the ones we love who are dying, and the side effect is superficial conversations. When that happens, feelings, wishes and thoughts go unexpressed,” she tells me, adding that sitting with death is “true vulnerability.

She points to the Buddhist attitude of “embracing the groundlessness of life” as a pointer for starting to discuss death. “What we don’t know, we fear. Talking about death gives it three dimensions. You get to look at it from all angles. When people start truly grasping their own mortality, it makes our lives more vivid and wondrous

Like many anxious people, I fill in the blanks with the direst consequences imaginable, a process known as catastrophising. If my boyfriend is at the shop too long or my grandad doesn’t answer the phone, my brain tells me they’re dead. If my dog is sick, she’s dying. If I smell smoke, my house is on fire. Filling in the blanks with the truth and soothing myself with facts is reassuring.

Craig tells me that honesty is the best approach. “Accepting death isn’t necessarily about just finding a different way of looking at it, but also about accepting more deeply the things that we as human beings can and cannot control, and learning to accept that,” he reflects.

Accepting the things we cannot control is a necessary part of overcoming most manifestations of OCD. As death acceptance becomes less alternative, it’s my hope that we can all learn to talk openly about the inevitable end we all face and my belief that a culture of honesty might have helped me as an obsessive compulsive child.

Complete Article HERE!

A day at a ‘body farm’

Forensic scientists in Sydney and Perth are studying what happens to our bodies when we die.

Inside the Australian Facility for Taphonomic Experimental Research (AFTER)

By Michelle Wheeler

If you accidentally stumbled across the remote facility where Jodie works, you might be a little concerned and (potentially) a bit queasy.

For starters, there’s more than 70 dead bodies scattered around the area – some just lying on the ground as they decompose.

But before you dial 000 and report a homicide, let’s clear something up.

Jodie’s not a killer – she’s helping to catch them.

Dr Jodie Ward is the director of the Australian Facility for Taphonomic Experimental Research (AFTER).

It’s the only research facility in the southern hemisphere for the study of human decomposition, or what’s known colloquially as a ‘body farm’.

“Essentially, it’s a unique body donation facility that enables generous Australians to donate their body to forensic science,” Jodie says of the research facility on the outskirts of Sydney.

“And it enables forensic scientists to study the decomposition of the human body once someone dies.”

Replicating Crime Scenes

Jodie says donors are placed in scenarios that replicate crime scenes as much as possible.

Some bodies are left on the surface, while others are buried or placed in vehicles. Some donors are clothed and others are not.

There’s even a mass grave with 10 bodies replicating a war crime or disaster scenario.

Jodie says the bodies are being studied by experts from every discipline of forensic science.

“We have biologists trying to improve the quantity and quality of DNA able to be recovered from compromised bones and teeth,” she says.

“We have chemists studying volatile organic compounds to define the chemical signature of decomposition odour.”

Jodie says AFTER is used to train cadaver dogs to locate deceased people and by archaeologists studying Neolithic funeral practices.

The facility even made headlines this month with a discovery by researcher Alyson Wilson that human bodies can move after death.

“Without a human taphonomic facility, we don’t have the benefit of studying these types of things,” Jodie says. “There’s so much we are learning from using human donors.”

OUT WEST

In WA, forensic scientists are also learning more about what happens when we die.

While the state doesn’t have human decomposition trials, UWA researchers are using pig carcasses as a model for what happens in people.

UWA forensic entomologist Dr Sasha Voss says the pig trials have been running since 1999 in a secure facility in Perth.

“They’re ethically treated, they’re sourced from abattoirs and then we conduct various ‘unpleasantries’ on the dead animal.”

Recent studies include hanging, burning and even placing pig carcasses in a wheelie bin, to help determine the time of death of real cases.

The reserve has also been used to see whether infrared cameras can detect maggots on a body from the air, helping police to locate missing persons who have died.

Sasha says the reserve is currently being used to train postgraduate students, allowing them to monitor the decomposition process and collect insects from the carcasses.

She says a government report from a body farm in Tennessee found a 45kg domestic pig is the best proxy for human decomposition.

“There’s obviously still differences, but if you can’t go with humans, that’s the best option,” she says.

Dying to get in

Back at AFTER, Jodie’s team has been flooded with offers from people wanting to donate their bodies.

She says many donations are made by older people wanting to benefit the living after they die.

Jodie says other donations have been made by families who have lost loved ones at a young age and wanted their death to benefit others in some way.

Whatever the reason, Jodie says the donations are invaluable.

“Obviously our facility wouldn’t exist without them, so we’re forever grateful,” she says.

Complete Article HERE!