An Ice Cream Truck at the Funeral

And 6 other meaningful ways to incorporate food — and cocktails — into a memorial.

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We mark life’s milestones with festive food and rituals. And culinary traditions can play an important role for mourners, too. Here are 7 ideas for meaningful ways to incorporate food and drink into a memorial.

Bespoke Libations

Personalized, or ‘signature’ custom cocktails (or non-alcoholic mocktails) and craft beers celebrating the unique personalities are increasingly popular at weddings. And they make sense for funerals, too. A special drink, named after and inspired by a loved one, could be served during a toast or at a time when friends and family are invited to share a memory of the deceased. Later, the recipe can be given out to guests. That custom cocktail can be prepared on the deceased birthday or their “deathiversary” — or anytime, really.

Ice Cream Truck

There are numerous cultures around the world that incorporate a special sweet dish or candy into their funeral rituals or feasts to remind mourners that, even amid grief, life is sweet. An envelope with candy may be passed around at Chinese funerals, for example. A great twist on this important sentiment — and I wouldn’t mind incorporating into my own funeral — is the well-timed appearance of an ice cream truck, leaving my loved ones with their last memory of me being one that’s sweet.

Rosemary Bread

On particularly difficult days — like Mother’s Day and Father’s Day — one way I honor my grief (and the memory of those I’ve lost) is by making rosemary tea bread. Rosemary is an herb of remembrance. The Romans used it in burial rites. Shakespeare references it in “Hamlet”: “Ophelia in her madness names plants that were known for their capacity to ease pain, particularly inwardly felt pain” — “There’s rosemary, that’s for remembrance; pray, love, remember.” Here’s a recipe.

Funeral Biscuits

Funeral biscuits were paper-wrapped cookies handed out to mourners at funerals or taken door-to-door as an invitation to a funeral. The biscuits first made their appearance in 1600s Europe and were commonplace in America through the early 1900s. The wrappers were custom printed with a poem or prayer and the name of the deceased. Although edible, the biscuits were often kept as keepsakes. A modern version can easily be adapted and created with the help of children, who are so often left out of these important rituals and are seeking a way to express their own grief. Children can decorate the wrapper, and even help with the baking. Here’s a recipe.

Custom Cookbooks

Danielle Oteri, the mastermind behind the foodie website Feast On History, creates custom family cookbooks. Here’s how it works: Oteri’s company, according to its website, will “look at census records and immigration documents. We’ll conduct interviews with you and/or your family members and record the memories and meals that were shared. Next, we’ll research those recipes and delve deep to find out exactly where your relatives came from and what influenced their cooking. Finally, we thoroughly test the recipes and record them so that these wonderful traditions will never again be lost.” Amazing, right?

Vegetable Wreaths


Funeral florist extraordinaire Cassandra Thompson ofStems UK created a stunning memorial wreath made with vegetables. It’s a meaningful tribute for a loved one who enjoyed gardening. You could even use vegetables from their own garden. Another idea for those mourning the loss of a beloved gardener — seeds or plantings could be harvested from their garden to be distributed and replanted

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Funeral Books

If you’ve been to a wedding in the past few years, chances are you’ve been handed a wedding program, featuring photographs of the happy couple, factoids about how they met, details about their families or the story of their first date. Little booklets like these can frequently be found in Thailand as well, but at funerals — not weddings. In Thailand, these memorial books, called nang sue ngam sop, are typically written by the family of the deceased, and contain photographs from graduations, weddings or personal stories and anecdotes. A hallmark of these books are favorite recipes of dishes they were known for cooking (or for enjoying). In fact, recipes from Thai funeral books were the main inspiration for Chef David Thompson’s Nham restaurant, which earned a coveted Michelin Star – the first for Thai cuisine.

Complete Article HERE!

Doctors need to learn about dying, too

By Susan Svrluga

Doctors will finally be reimbursed for talking about death with their terminally ill patients, but, Michael Nisco argues, very few of them know how to do that.  Nisco, the hospice national medical director for Amedisys Home Health and Hospice Care, has taught at Stanford and Harvard medical schools. He founded the physician specialty training program in palliative care at the University of California San Francisco Medical School.

He writes that medical schools must do a better job of preparing physicians to help patients even when they can no longer heal them.

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Dying Patients Deserve Physicians Educated in End-Of-Life Care

By Michael Nisco, MD

Starting this year, Medicare will, for the first time ever, reimburse physicians for having end-of-life discussions with terminally ill patients.

In the ideal scenarios, doctors ask patients to identify how and where they want to spend those final days, and then recommend the best options.

Question is, will physicians, as a result, be motivated to initiate more of these crucial conversations? Will patients? And will this long-overdue reform ultimately improve, both clinically and economically, how well the U.S. health care system delivers end-of-life care?

Nobody knows for sure. But this much is certain: Many physicians have received no training along these lines. Few are educated in how to carry on this kind of talk with patients in the first place, much less in shepherding patients compassionately toward death.death-cab-for-cutie-transatlanticism-reissue

In 1999, only 26 percent of residency programs in the United States offered a course on care at the end of life as part of the curriculum, the Journal of the American Medical Association reported. Indeed, of 122 medical schools researchers surveyed more recently, only eight had mandatory coursework in end-of-life care.

Physicians all too often skip having an end-of-life discussion, or at least delay it as long as possible, even in the face of a major health crisis. Physicians are rarely prepared to conduct such momentous conversations with patients, least of all about anything as sensitive as advance care directives. We typically think and act short-term rather than looking ahead. But it’s more than that: Such conversations guarantee deep discomfort.

Acknowledging the approach of death means delivering a poor prognosis — and admitting to ourselves that we’re about to fail our patients forever. Doctors are hardly immune to living in denial. We can be unduly optimistic about how long even the sickest of the sick are going to stay alive.

After all, nobody wants to look death in the eye.

Code DeathAnd in bypassing this opportunity and doing what we believe to be right, we’re actually committing a wrong, bringing serious consequences. Patients pay the price. Those who need to be alerted to and informed about end-of-life care may wind up ill-advised and even ignorant about the choices available and what they might mean.

Terminal patients should have the opportunity to enter hospice care sooner than most do to take advantage of its clinical, emotional and spiritual benefits. They should also be granted the right to die at home if they so choose rather than in a hospital or a nursing home.

Pressure for these discussions to be imperative rather than optional is growing, and fast. The decision from the Centers for Medicare & Medicaid Services to compensate doctors for having these talks is only the latest breakthrough on this front.

In 2014, the Institute of Medicine came out with an influential report, “Dying in America: Improving Quality and Honoring Individual Preferences near the End of Life,” that, among other calls to action, urged Medicare to approve such reimbursements for these counseling sessions. The American Medical Association soon urged the same. Massachusetts even became the first state to pass a law requiring doctors to discuss with terminally ill patients how they want to be cared for at the end of life.

Of course health care professionals in current practice should adopt the proper protocols, too. Accordingly, Amedisys Home Health and Hospice Care has undertaken its own national educational initiative. Over the last year, more than 3,000 of our employees, across our 80 hospice centers, have come together to watch the PBS documentary “Being Mortal,” based on the book by Atul Gawande, and discuss how to apply its lessons to caring for our patients every day.

We’ve secured Continuing Medical Education accreditation so we can credit every physician, nurse practitioner and physician assistant who completes an online course featuring the film. We’re also screening the film for physicians, nurses, social workers, home health workers and the general public at hundreds of locations across the country.death-poems-death-poetry-dark-poems-dark-poetry

The broader solution here, at once simple and complex, is that more medical schools should develop curricula about performing end-of-life care in general and conducting discussions about it in particular.

We have to change how people die in this country – and, more specifically, teach the next generation of physicians how best to care for the dying. Here’s a prescription to get us started:

  • Care at the end of life should be taught as an essential clinical skill throughout the continuum of medical education.
  • Medical students should be exposed in all stages of training to dying patients and multidisciplinary teams who can instruct in a humane model of palliative care.
  • Medical schools must train and hire more educators to demonstrate state-of-the-art palliative care for medical students, residents, fellows, medical school faculty, and physicians in practice.
  • The following major goals should be the focus: establishing suitable communication skills; acquiring essential technical knowledge for treating symptoms and relieving pain; and learning to address the psychosocial, cultural and spiritual needs of patients.

Unless action is taken, we may see more physicians telling stories like this one, from Charles von Gunten’s “Why I Do What I do”:

The young man was ‘end stage’ and we could do nothing for him. He was short of breath and unable to talk and looked terrified. I had no idea what to do. So I patted him on the shoulder, said something inane, and left.  He died hours later. The memory haunts me. I was ignorant and failed to care for him properly.

These improvements are already desperately overdue. Palliative care is the responsibility of all physicians, yet only an estimated 6,500 physicians are certified in hospice and palliative care. Only if we improve our overall approach will our patients and families ever truly have a chance to complete their life’s journey with honor and dignity.

Complete Article HERE!

Experiences, Dreams, and Visions: Easing the Patient With Cancer Toward End of Life

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Dreams have been the subjects of songs and psychoanalysis, puberty and poetry. There are sweet dreams and there are nightmares … and then there are the dreams that comfort the dying. Although the dreams of hospice patients have not been subjected to a great deal of research, one recent study demonstrates that they can be meaningful and comforting for the person who is dying.

End-of-life experiences (ELEs) occur frequently in people who are near death and can take different forms.1 End-of-life dreams and visions (ELDVs) are one type of ELE.2 These often manifest as visions that occur during a wakeful state, or dreams that the patient remembers after sleeping.

DREAMS AND VISIONS OF DYING PEOPLE

Christopher W. Kerr, MD, PhD, and colleagues at the Center for Hospice and Palliative Care in Cheektowaga, New York, in partnership with James P. Donnelly, PhD, of Canisius College, Buffalo, New York, undertook a study to document ELE phenomena in patients at the facility. As part of the study design, they examined the content and subjective significance of ELDVs, and related their prevalence, content, and significance over time until the patient’s death.1

tumblr_nu422woJmN1r1vfbso1_500The study included 59 patients ranging in age from 34 to 99 years who were in their last weeks of life. The patients were interviewed daily about their dreams and visions while they were in the hospice inpatient unit. They were asked to report on the content, frequency, and comfort level of their ELDVs. If it was possible to continue the interviews after a patient was discharged, the interview was conducted at the patient’s home or at the facility to which the patient was transferred. The researchers met with the patients each day until they died, were unable to communicate, found communication too stressful, or until the patient became delirious.1

Of the 59 patients in the study, 52 (88.1%) reported having at least 1 dream or vision. Almost half of the dreams or visions (45.3%) occurred while the patient was sleeping, 15.7% occurred while the patient was awake, and 39.1% occurred during both sleep and wakefulness. The patients reported that nearly all ELDV events (99%) seemed or felt real. Most patients reported a single ELDV each day (81.4%); some reports were of 2 (13.2%), 3 (4.1%), or 4 events (1.4%) on other days.1

RATING THE DREAMS

The patients rated the degree of comfort or distress they associated with their ELDVs on a scale of 1 to 5, with 1 meaning extremely distressing and 5 meaning extremely comforting. The mean comfort rating for all dreams and visions was 3.59, with patients rating 60.3% of ELDVs as comforting or extremely comforting, 18.8% rated as distressing or extremely distressing, and 20.7% rated their dreams as neither comforting nor distressing.1

The patients felt that their dreams and visions were realistic, whether they occurred during sleep or while awake. They related dreams and visions of past meaningful experiences and reunions with loved ones who had already died, and who reassured and guided them. Others reported feeling as if they were preparing to go somewhere.1 The researchers noted that often patients’ dreams before dying were so intense that the dream continued from sleep to wakefulness, seeming to be reality. However, those patients who had ELDVs died peacefully and calmly.1tumblr_nnbt0hGiMC1qb47plo1_540

The most common dreams and visions included friends and relatives, either living or deceased. The patients found that dreams and visions that featured the deceased (friends, relatives, and animals/pets) were significantly more comforting than those of the living, of the living and deceased combined, or of other people and experiences. As participants approached death, comforting dreams and visions of the deceased became more prevalent.1

NOT DELIRIUM

Clinicians should note that ELDVs are not hallucinations, and they are not the result of medications or confusion. These phenomena play an important role. Their content holds great meaning to the patient who nears the end of life. Patients who experience these phenomena are not delirious; they think clearly and are aware of their surroundings. In contrast to patients who are in a state of delirium, ELDVs typically occur in persons who have clear consciousness, heightened acuity, and awareness of their surroundings.

Although the phenomena bring a sense of impending death, they also evoke acceptance and inner peace. These are crucial distinctions, since if a dying patient with ELDVs is considered delirious and is treated as such, the medication may interfere with the comforting experience that ELDVs can bring to the dying process. Not being able to derive that comfort at the very end of life could lead to isolation and unnecessary suffering for the dying patient.

Oncology nurses and other clinicians can play an important role in the dying process by not assuming that the patient experiencing ELDVs is delirious and needs more medication.

“The results of this study suggest that a person’s fear of death often diminishes as a direct result of ELDVs, and what arises is a new insight into mortality. The emotional impact is so frequently positive, comforting, and paradoxically life affirming,” the hospice team explains.1 The person is dying physically but emotionally and spiritually, their identity remains present as manifested by dreams/visions.

“In this way, ELDVs do not deny death, but in fact, transcend the dying experience, and present a therapeutic opportunity for clinicians to assist patients and their families in the transition from life to death, thereby providing comfort and closure.”1

REFERENCE

1. Kerr CW, Donnelly JP, Wright ST, et al. End-of-life dreams and visions: a longitudinal study of hospice patients’ experiences. J Palliat Med. 2014;17(3):296-303.

Complete Article HERE!

Two Designers Want To Turn Your Body Into A Tree With These Eco Burial Pods

Two Designers Want To Turn Your Body Into A Tree With These Eco Burial Pods

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Modern burial practices are an environmental nightmare. Toxic chemicals from the embalming process leach into the air and soil. Caskets and burial vaults use a tonne of materials. And memorial parks clear acres of land while soaking up significant amounts of water and pesticides to keep lawns green.

And cremation isn’t any better. It releases noxious chemicals into the atmosphere in the process. What, then, is the most environmentally friendly way to die?

“The best way is to allow your body to feed the earth or ocean in a way that is sustainable for future generations,” Susan Dobscha, a professor of marketing at Bentley University and editor of an upcoming book about the green burial industry called, Death and a Consumer Culture, told Tech Insider via email.

And a team of two Italian designers have devised a concept on how to do that.

Their project, called Capsula Mundi, aims to create eco-friendly egg-shaped burial pods that will house a body in the place of a casket. The corpse will be placed in the fetal position within the pod and draped in a cloth of natural fibres. The team is also designing smaller versions of these pods which can inter ashes instead of a body.

The biodegradable package, which will be made from potato and corn starches, would then be plunged into the ground and a tree of the deceased’s chosing would be planted on top. Over time, the mixture of microbes and nutrients from the decaying corpse would feed the tree, effectively sprouting a new organism – the perfect circle of life.

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This eco-pod is the brainchild of Italian designers Anna Citelli and Raoul Bretzel, who met at a furniture fair in Milan in 2001. It is not just meant to be a work of art, but is supposed to give back to the earth in a real way that many static pieces of art do not.

It’s also meant to challenge some of the most deeply ingrained rituals and customs concerning the dead.

“Our main goal… has been to sensitise people about the unbearable way the modern culture currently deals with death,” Citelli and Bretzel told Tech Insider via email.

Though Citelli and Bretzel aren’t sure how much the capsules will eventually cost, they will likely be much cheaper than a traditional burial, which typically sets a family back an average of $US10,000 ($14,200 AUD). This includes the undertaker and cemetery fees, and costs associated with the burial vault, flowers, clothing, and transportation.

This doesn’t mean that it will be easy to revise how we honour the dead, however.

These eco pods won’t be interred willy nilly, but would be memorialised in a ‘natural burial site’ that would eventually become a forest. There are a smattering of natural burial sites across the US and other countries around the world. For example, the UK was one of the first to establish a natural burial ground, called The Woodland Burial, in 1993.

But these ‘natural’ burials – including the eco pods – are currently illegal in Italy. According to Citelli and Bretzel, Italian law states that coffins can only be made out of wood and tin, and must be buried in a protected, controlled, and closed area. They’re currently trying to change this law.

While the definition of a ‘natural’ or ‘green’ burial varies, the general idea is to allow the body to recycle back into the earth naturally. They usually forego chemical preservatives, such as the use of formaldehyde in the embalming process, or unnecessary materials, such as metal caskets and concrete burial vaults.

There are also some logistical and scientific challenges.

A vertically-lying body, like that in an eco-pod, is less likely to supply as many nutrients to the soil as a horizontally-lying one, Tony Hale, co-director of a green burial documentary A Will for the Woods, told NY Daily News. But vertical or horizontal, science suggests that humans are ripe sources of compost material, as many new burgeoning projects suggest.

Citelli and Bretzel are beginning to produce small egg-shaped capsules for burying ashes, they said, which will be ready by early 2016. The handling of ashes is generally more forgiving when it comes to the law, but different regions have their own regulations. Some countries and states within the US forbid scattering ashes on some public lands or in the ocean within 3 miles (4.8 kilometres) of a shore. Italy has not allowed scattering of ashes at all since 2001, and only permits them to be buried at a cemetery or kept in an urn in the home.

Citelli and Bretzel currently do not have a date for the body-sized eggs, though their plan is to go ahead with production despite the challenges.

“This is amazing and really pushes us forward in this project,” Citelli and Bretzel said. “This precious legacy is the gift that the person [gives] to the community and to the future.”

Complete Article HERE!

Life is but a dream – 01/12/16

What does “life is but a dream” mean?

Sometimes when something unbelievable happens, it’s so outrageous (usually in a good way) that it seems like you’re in a dream.

Life is what you make of it. So if you dare to dream, envision what you want it to be – it becomes your reality. It goes right along with the saying “You can be anything you want to be…”

In dreams anything is possible, impossible becomes possible. In life there are limitations with unseen forces that work along with our motives to confuse us more on the path to fulfillment. Life is but a dream – nothing is so easy as to dream it and make it happen right that moment without obstacles standing in way.

How to Tell What’s Going to Kill You

What should you fear? The answers are different at each stage of life—and vary dramatically for different groups of Americans.

Fort Rosecrans National Cemetery
Fort Rosecrans National Cemetery

By ANDREW MCGILL

In general, the probability of death is pretty simple to calculate. It’s 100 percent. We all die.

But the devil is in the details. Humans fear catastrophe and disaster, and accordingly, tend to worry about horrifying events: gunfire, a terrorist attack, lightning strikes. The fact that such grisly ends rarely come to pass—especially if you stay inside during thunderstorms—doesn’t seem to reduce such concerns.

Every year, the U.S. Centers for Disease Control and Prevention publishes a compendium of how many Americans died the year before. There’s plenty to be learned about freak accidents—two people died in 2014 from “ignition or melting of nightwear”—but the data also shows how exceptionally hardy human beings are.

In any given year of their lives, Americans far more likely to keep chugging along than not. Even at the frail age of 85, you have a 92 percent chance of surviving to the next year.

Pretty good odds! But this is where probability comes in. After all, life is not a single roll of the dice, but thousands. Survival is rarely dependent on a single, cataclysmic moment of chance, but years of smaller risks — the 0.089 percent chance of heart disease at age 50, then 0.098 percent at 51, and 0.109 at 52.

In the end, it’s the additive power of probability that kills us. And at each turn of the calendar, the odds usually go up.

Here’s an experiment. Using CDC data from 2009 through 2014, we coded a program that simulates a person’s lifespan and calculates the odds of dying at any given year. For every year of life, it runs this virtual person through the litany of ways to expire. If their number isn’t called, they advance to the next year.

Of course, one lifetime isn’t very informative. So it repeats the experiment 10,000 times, creating a whole town of clones.

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Running this simulation for someone of your own demographic characteristics may prove interesting; comparing your risks to those who have different traits, though, is likely to prove even more illuminating. Different segments of the American population face radically different challenges as they move through life.

There are crucial implications to that simple fact. Every day, policymakers steer resources toward addressing some of these risks, and as a result, away from others. At the same time, Americans who face different risks may back political candidates who address their needs, or donate their time and money to causes that seek to combat the diseases most likely to strike them or those around them. Resources may not end up where they do the most good; often, they wind up devoted to the risks facing segments of the population best-positioned to secure them. Striking the proper balance among these competing demands is among the hardest puzzles facing politicians, policymakers, and the general public.

This isn’t a perfect simulation, as it uses current data across many years of life to generate a new lifespan. For instance, people born today are probably far less likely to die of lung cancer than current 80-year-olds, thanks to the decline in smoking. It uses data on Americans, who face different risks than other populations. And because of CDC data restrictions, the simulation only runs until the virtual person’s 100th birthday.

Even so, the lesson is clear: Lives are defined by the little risks we take, not the big ones. And to paraphrase T.S. Eliot, we’re far more likely to die not with a bang, but a whimper.

Complete Article HERE!

The Smell of Loss

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The Smell of Loss

THE first time it happens is a dark winter’s afternoon, not quite a year after her death. I’m at my desk working, and there it suddenly is: sharp, glassy-green, with that faint, musky undertone that catches at the back of your throat.

I recognize it instantly: the scent that hung in our hall every time she came to supper. The perfume that clung to her coat, her scarves, detectable sometimes for hours on my babies’ hair after she’d been carrying and kissing them.

That first time, it’s a shock. Her perfume is something I’ve long forgotten (in her final months, mostly bedridden, she was beyond all that). But here it is — absolute and definite and quite overpowering. It lasts for three, maybe four minutes, long enough for me to get up and start searching the room for its source (my daughter, Chloë, has a few of her cardigans — did she leave one in here?).

Then, just as suddenly, it’s gone.

When I tell Chloë (who says that the cardigans have long since lost their scent), she rolls her eyes. “Oh my God, now you’re smelling dead people!” We laugh — and I soon forget about it.

Helen was my mother-in-law. She lived a happy, active life, but in her mid-80s her health and brain began to fail. After a couple of years of hip replacements and minor strokes, she died one warm April evening with her family all around her. As deaths go, it was probably a good one.

But in the weeks and months that followed, I was surprised at how often I’d find myself poleaxed by grief at the sheer fact of her absence.

Helen was in her 60s when I met her, a recent widow. A willowy blonde in an elegant camel-hair coat, she was a dead ringer for Lauren Bacall (“What nonsense!” she’d protest if someone said so, her eyes lighting up all the same). She was shy, but always well read, groomed and immaculate in her habits (and a tad judgmental about those who weren’t).

On our first meeting, waiting while her son — my new boyfriend — parked the car, she asked if I agreed that his recent attempt at a beard made him look like a used-car salesman. I burst out laughing and that comment set the tone for our whole relationship.

Helen was my ally, my champion (frequently even against her son, Jonathan). It’s hard not to love someone who’s always on your side; I’d never had that kind of approval from anyone.

When our babies came along, she threw herself into grandmotherhood. Her constant availability — to help out, to comfort, to babysit — was one of her most loving gifts.

The second time it happens, some weeks later, I am in the cellar, pulling wet clothes out of the washing machine. And there it suddenly is, filling the air around me. “Helen?” I say — and then blush.

I ask Jonathan if he knows the name of the perfume she wore. He has no idea. I ask his sister. “Something by Hermès?” she offers. At a department store perfume counter, I sniff a confusing number of bottles. Only one stands out — a touch of that glassy greenness: Calèche (and it is Hermès). But I can’t be certain.

At supper, a month later, all five of us around the table, the Bolognese being served, I ask, “Can anyone else smell that?”

“Smell what?”

“Perfume. Just like the one Granny used to wear.”

I watch their blank faces.

“You can’t smell it? Really? None of you can smell that scent?”

Several months pass before the next episodes: two in one week, both in my study. The second time, the perfume lingers for so long, perhaps 15 minutes, that I’m determined to get to the bottom of the phenomenon.

I pace the room, inspecting shelves, drawers, the sofa — there has to be an explanation! How can an ostensibly sane person repeatedly experience such a definite smell and fail to locate the source?

But I do fail. And then, just like every other time, it’s gone.

A friend, Mike, comes to lunch and I end up telling him the whole crazy story. I wait for him to laugh; instead he gives me a beady look. “Well, it’s a ghost, isn’t it?”

Jonathan makes a noise of exasperation and Mike turns to him. “What on earth else is it going to be?”

It’s true that I am interested in ghosts — they stalk much of the fiction I write. It’s also true that I did once, on a winter’s night long ago, see a form that startled me from sleep and which I have never been able to explain. But do I really believe in ghosts? I don’t think so.

What I do believe in — am perpetually fascinated by — is the gulf between what humans are capable of imagining and what may actually be there.

I tell Mike that even if I did believe in ghosts, it would be extremely uncharacteristic of Helen to haunt me like this. It’s not so much that she was resolutely rationalist (though she was), more that she’d be embarrassed to come back in this demonstrative fashion.

Later, I Google “smelling perfume of dead person” and find an excerpt from a book about “after-death communication” by an American academic and self-styled skeptic named Sylvia Hart Wright. She claims there is convincing research on the subject and cites the example of her late husband who, after his death, appeared to make frequent contact by turning electrical appliances on and off.

I email her to ask if she can account for my experiences. She writes back to say that my episodes are “perfect examples of a common phenomenon.”

“My gut feeling,” her email concludes, “is that when you smell your mother-in-law’s perfume, her spirit is visiting you in some fashion, trying to communicate to you her continuing closeness and support.”

A nice idea. I wish I could say that my own gut feeling supported it.

Next, I email Jay A. Gottfried, a neuroscientist who runs the Gottfried Laboratory at Northwestern University, which investigates the links between brain activity and sensory perception.

Professor Gottfried tells me that what I describe is known in his business as “phantosmia” or “phantom smells.” The sense of smell, he says, is our most ancient, primal sense and has “intimate and direct control over emotional and behavioral states.”

“This is especially true for personal, meaningful memories that tend to get stamped into our brains very robustly,” he explains. “Thus it is possible that a seemingly random trigger or thought — perhaps even outside your conscious awareness — has triggered some aspect of your mother-in-law memory.” In some ways, he says, “it is true that your mother-in-law is ‘visiting’ you, to the extent that your memory of her is strong, and that the vividness of her perfume makes it seem like she is there.”

I read that last sentence several times over. It seems reasonable. But could it explain so many episodes? And what about the persistence of the perfume, lingering often for minutes at a time: Can a triggered memory — a random sensory “thread,” in his words, snagged from the “patchwork” of the unconscious — do that?

I put all of this to him in a carefully concise email, and then add — because I can’t resist it — “I would just love to know: Have you ever, as a scientist, experienced something you feel you can’t explain?”

He doesn’t reply.

I decide to try another branch of science.

FLORIAN Ruths is a consultant psychiatrist at London’s Maudsley Hospital. I know Dr. Ruths from attending a course he taught a few years ago. I am slightly embarrassed to approach him with such an eccentric-seeming inquiry, but Dr. Ruths’s reply is affable and serious.

“A sensory experience without an appropriate stimulus,” he explains, “is called a hallucination,” and these are “not unusual in grief reactions.” In less clinical terms, he tells me I “have been given a wonderful sensory memory cue that brings back your beloved mother-in-law in such an immediate and emotionally charged manner.” Maybe, he writes, “it is a very wise trick of your brain of maintaining such a fond memory of her, and an emotional connection to her.”

The idea of a “wise trick” of the brain is a seductive one. But the phrase “grief reactions” bothers me. I did grieve when Helen died, very much so, and for several months. But after five years?

If this “grief” now takes any shape, it’s a simple longing to see her again. How wonderful it would be to call her, hear her pick up the phone, shyly pleased, and to go over and sit on her terrace, drink a glass of sauvignon blanc and watch the boats slide past on the Thames, as we used to.

I recognize this for what it is: a natural nostalgia for the days when our children were small, when life seemed so uncomplicated, when so much still lay ahead.

But if this is just about my own, unrequited longing, then — Mike might ask — who exactly is the ghost? Could this be a case of the living haunting the dead, rather than vice versa?

I’m not a churchgoer or even strictly a believer, but realizing that I’ve allowed no possibility of a religious context for these experiences, I email my friend Giles Goddard, who is an Anglican vicar. He tells me he’s certain that “strange and inexplicable things” are regularly “perceived by the subconscious often with no obvious cause.” Like Dr. Ruths, he suggests it’s a normal part of grieving. He sends me a verse by Gerard Manley Hopkins:

All things counter, original, spare, strange;
Whatever is fickle, freckled (who knows how?)
With swift, slow; sweet, sour; adazzle, dim;
He fathers-forth whose beauty is past change:
Praise him.

Original, spare and strange, I like that. But I still find it hard to believe that this is a response to grief. Why would it suddenly come back at me like this?

“Maybe grief is the wrong word, then,” he counters. “Maybe loss?”

Loss. Isn’t that the hardest lesson of human existence? The finality of losing someone you love, of having them fall right out of your life forever: the cold and terrible permanence of it.

Intellectually, I comprehend that Helen is dead. But even after all this time, I’m still not sure I believe it.

It’s been weeks since I smelled the scent. Whenever I haven’t smelled it for a while, I begin to think it won’t come again. And I don’t know what I feel about that.

The other day, killing time on a rainy autumn afternoon on Oxford Street, I walked into a department store and, on a whim, went to the Estée Lauder counter. The sales assistant asked if I’d like to try the new perfume. I smiled and shook my head, picking up one bottle after another — with names like Beautiful, Youth-Dew, Pleasures — and sniffing at them.

I sprayed White Linen onto a card. It wasn’t far off: clean and citrusy.

“Is it a gift for someone?” the girl asked.

I hesitated. “I’m trying to find the one my mother-in-law wears.”

Sensing a sale, her eyes brightened.

“You don’t remember?”

“No.”

“You can’t ask her?”

“Not really.”

“It’s a surprise, then?”

I smiled. “Kind of.”

“Do you think that’s the one?”

“I don’t know,” I said. “It’s possible.”

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