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12 Journey Beyond
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and formal liturgies of churches or, indeed, in secular rituals The agreed-upon conventions of life merge with the people and institutions of power in a society to present a picture of the world and of the reality of the universe itself within which death is but a part within a greater whole The bereaved individual stands between two forces: on the one hand the biological facts of life present death as decay with the implication that life simply ends it is a tale that is told; on the other hand the cultural facts of life present death as potent with its own signi cance For the great majority of individuals, society triumphs and the bereaved comes to live an ongoing life of some purpose and ful lment Sometimes, however, individuals are not emotionally convinced by society s claims and persuasions; they may be heartbroken, or philosophically persuaded that life is, essentially, meaningless, with any claim to the contrary being false
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To Be or Not To Be
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This is likely to be one of the most demanding questions of the twenty- rst century As this book will show, the history of death is very largely one in which people have shared a belief in some sort of life after death While individuals may have completely disbelieved in any such thing, it has been exceptional for any society not to have held to such a view Amongst the major exceptions are societies following communist ideology, as we see in chapter 3 While countries such as Africa, India, South America and, to a large extent, the USA possess large numbers of people with strong traditional religious belief and are likely to maintain a variety of traditional, Hindu, Christian and Islamic views of life after death, the ongoing nature of secular thought in Europe and parts of the developed world is likely to shift the place of death within human experience We will explore this, in particular, in chapters 4, 6 and 8
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Journey Beyond 13
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Traditional Futures
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So, for much of the past, as probably for the majority in the present, death relates to human identity as only part of a worldview, for beliefs exist to lead people beyond death Hope impels human identity and opposes death Hope s underlying drive for meaning sees through an inadequate world to a higher vantage point and, in so doing, invokes ideas of change and mystery, of a sense of movement into new possibilities Some other aspects of human life reinforce this conviction that better things may lie ahead Religious reformations or revivals, for example, confer a sense of the truthfulness of religious belief and add an increased charge to their power In a rather analogous way, for example, the experience of romantic love is one in which life and the world may seem to change, an experience not restricted to one historical period of any single culture as was once assumed (Jankowiak 1995) The role of dreams and visions, along with the powerful insight of some scienti c discoveries and the transforming nature of religious conversion, may all reinforce the human conviction that life is mysterious and that individuals are, themselves, sites of change It is precisely against this background of human life that death may be understood; it does not stand alone
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The Uneasy Species
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There is also a certain intriguing quality associated with transcendence and it affects death Human beings, unlike all other creatures as far as we are aware, nd fault not just with themselves but also with their world At one level this is perfectly understandable, for many things in life are awkward and thwart obvious plans, but at another we are led to see a species often ill at ease with its natural environment It wants things to be other than they are Many myths explain this in terms of how drought or hunger rst appeared or, indeed, how death appeared Homo 14 Journey Beyond
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sapiens, the uneasy species, appears to be exploratory by nature Its expansion from its earliest members, probably in Africa, has populated the globe with its many diverse environments and, to those concrete domains of forest, plains and ice and sand deserts it has added new environments of the mind heavens, hells, paradises and staging posts to rebirth on earth For religious believers these transcendent worlds are believed to exist and to have been revealed by the deities to their human followers While for non-believers those worlds are the outcome of imagination, they remain of considerable signi cance as commentaries on belief and as maps of human experience, emotion and relationships But, although death may have prompted such beliefs in traditional futures , it is not something that can simply be described, classi ed, and theorized into insigni cance
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