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TURNING POINTS AT LIFE'S END LECTURE ii/iii

Essay By: Carlet la Lovecraft
Non-fiction


Continued lecture on Life's End:It is said that human beings have a psychological fear to face Death as a natural transformation from an animate object to an inanimate one. Human beings struggle it in such displeasure and gruesome discontent. We cannot approach it openly and have an effective course of what we expect in front of us. We distance ourselves from the death as if it was a vulture and in the end we feel naked when death comes to us with such slowness or brutal exposition.


Submitted:Dec 18, 2008    Reads: 55    Comments: 0    Likes: 0   


Turning Points At Life's End/ Lecture II, III

Who Has The Rights To Die?

II. Background

A. Bible

There are many ways to reclaim death. In relationship with the finally demand of physical negligence that attributes it or to the flaming that life vanishes before our eyes or by the stage that is usually creating, such as life after death, a purpose for living by such notion. All of above statements are well mattered. So if we start searching for any existence beyond of our notion, we cannot be able to get anything because of our way of searching end up without the thought of an afterlife. In 1 Nephi (15:31) has that expression that states "the torment of the body in the days of probation (…) means the final state of the soul after the death of the temporal body" (The Book of Mormon, p32). Can we take it as a question or merely a self-repetition and a purpose that death occupies indeed a dangerous ground that demand conditions to the end-recovery meaning of life-ending expression.

In the same Book of Nephi, death appears to have a purpose, a "doth" that's exactly that "death halt passed" upon all meaning, to fulfill the merciful plan of the Great Creator. This belief about life is questionable, because there is nothing to fear about death. But the clarity that leads to reincarnation or the higher guidance. There must be a power of resurrection that not all human beings are unaware. It is a need that will come unto man by reason of falling, and that falling will come by the reason of transgression or doubt. And because man has fallen upon that vision of purpose in find life as a sense of immortality, it seems that life itself is cut off from the presence of God's meaning of life (2 Nephi 9:6, p72, The book of Mormon). This can bring a clarity that leads to confuse, because it is the conscious purpose life after death.

We, humans, love the universal stages of contradictions. The possible meanings of UFOs, aliens, sea monsters, and strange phenomenon that have any foundation to the rational mind. However, we constantly seek possibilities to that universal stages of wondering. Laura Larsen in her book titled Facing the Final Mystery, A Guidebook for Discussing End-Of-Life Is Issues Now and Daniel R. Tobin's Peaceful Dying: The Step-by-Step Guide to Preserving Your Dignity, Your Choice, and Your Inner Peace At The End Of Life documented an opportunity to deal with death. And because of the way death delivery herself as such determination, it is still a mysterious entity before our eyes. Can God rise a dead body to the glorification from that knowledge of death? Indeed to answer that, we think we are trapping for such vague explanation above (see 2 Nephi 9:10, 19; Mosiah 15:8(16:7), Genesis 6:3; Mathew 26:54(53-56).

Most people rebound about death and their thought did not have that stage of quietness. In Proverbs 22:8 there is this deport that death seems to hold all stillness of human's soul: "He who sows wickedness reaps trouble and the rod of his fury will be destroyed". As long as we acknowledge that death can have such transformation within life we can say that death is able to take the form of directions but not by the designed route what we are useful to level of immortality.

So what death tells us? For one thing, that death itself is made up with human flesh and it does not come out of selfness and thus it confirms that death is natural before our God or enigma. In one sense, death is an alternative sense of living. The Holy Bible has illustrated in those stages of Proverbs: 10:21, 14:12,32, and 15:10 that moral and perception. In this Proverb 19:16: "He who obeys instructions guards his life, but he who is contemptuous of his ways will die" gives us a chill of understanding that somehow we have been programmed to die as a living thing. Such claim can be also reveal in front of our relationship with others, both family and friends and God, which Jerusha Hull McCormck explains to us in her book, titled Grieving, A Beginner's Guide.

Remember, as long as we acknowledge that death cannot be confused for a spiritual evolution in front of our needs, we have no other way to find a reason why is death. Yet it has brought an effort to our thought. We understood that death is a transformation. From the body to the soul, and the soul to ashes. And that ash-soul enigma is the contradiction that states a stage to reincarnation or the immortality after death. In order for us to make the best of this we must step onto it very slowly. There are excellent books that illustrate such metaphysical set that exist outside our sense of understanding. But rather to deep into those dilemmas, we should explain what it is. In that expression of soul-body-ashes jumbo, there is a surfing of punishment, Alma 1:18. Neither acknowledgement therefore will be attached to the final of death. Nevertheless (Mosiah 15:8) tells that "God breaketh the band of death (…) having gained the victory over death". In Egypt, according to their Gods, it's a matter of knowledge.

Yet despite what the bias are toward these as the words drawn from understanding to confuse dealing which equates beginning that is truth or not, we ask ourselves why then death is so fearsome before us? No one denies the abrupt culmination between the living and dying that shape our perception of what we can see or what we cannot see. This seems evident from our term (if there is a genetic code that apply to the acceptation of what we are living for) of reclaiming our fear what we have done. With all of these, we are not aware that death can strike us anything with such success. We find essentially the same in dreams or in nightmares. Among these essential are our close relatives or friends. Stefanie Iris Weiss's Dealing With Losses, and Suzy Yehl Martha's Healing The Hurt, Restoring The Hope, and Edward Myers' When I Stop Hurting? have a great expectation, and apparently more reader-orientation on these philosophical approach that are directives and well illustrated. We should mention two aspects of this. The grief and the despair and fear that is attached to the person that makes us aware that death is there, and that is passed through us and let us naked before the grief is over and there is no resolution to associate it to any reincarnation. One very important of this is that we have to deal with it as a cross.

But how we measure this loss in front of death itself as if it are a disciplinary transformation what we have lost? In Edward Myers' book, When Will I Stop Hurting? dealing with sudden death and grief and emotional leeway. We think it is a fascinated book and we encourage those readers (teens and others) to read it. However, to our approach to death, we think there is more death that we are able to handle. We believe that death is more simple; but as the Book of Mormon and the Holy Book passage state there is a undoing sensation for that directions. That death appears to tell us that death is not an empty Ghost, rather a fulfill return. John (12:23) as Jesus predicts his own death, he recognizes one thing: "I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seal .But of it dies, it produces many seeds".

This pool of words always have given us a gentle push that death is bereaved not a dark side. But Jesus has more for us: "The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life." (John 12:25). Whoever serves us to understand this passage it made us to wonder which man will be? Romans (6:1) makes us to think with contentment or angry: "Shall we go on sinning so that grace may increase?(…) Because "for the wages of sin is death, but the grief of God is eternal life in"…(Romans 6:23). We must mention a teen's death is painful. A newborn and any human who face the unpredictable what our seers had before.

Again, "there is a way that seems right to a man, but in the end it leads to death". (Proverbs 14:12).

B. Egypt

Let us focus our attention to the Egyptians.

For our perspective the Egyptian people are so fascinated when death seems to occupy an important roles among the ranks.

In Egypt time death was not part of the motion of living, but rather the conquer upon death. The Egyptians seem to hold death as a transition to immortality that radiates the foundation of life itself. There are two radical different concepts between Bible and the Creation of Egyptian people, but the same principle of the biblical faith (Timothy 3:16).

The creation of pyramids as a living tombs for kinds have that essence that indicate that immortality and evidences of such paramount forces that death among the Egyptians appear to have a victory upon death. There is no mediator between life and death, in the unthinkable motion that life gives them to achieve the universal interpretation if I die for certain I will return with the same glory and dominion. Most important, they believe they will come more powerful in front of the world.

This essential thought is that kind of immortality among the Egyptians for which the pyramids gave them further insight into their spiritual outcomings. These views of afterlife seem not contradictory before God (Psalm 49:15, Proverbs 14:32, Isaiah 57:2). No matter what others say, God indeed believes in afterlife. The Old Testament affirms that if there's a righteous level to win God's trust, you will come back to life if you believe in God's will. But, how? What happened really to Our Jesus' death? Our St. Paul's? Our St. Matthew's? Men like them are needed to this world.

However, this view of Egyptians which it does not make any difference to us in front of the Holy Bible has such a contrast before the Greeks or the Romans. We have them as caregiver to death. They are emotionless in front of death itself. The Bible tells or God that no man has a special claim on his presence that extend to his own creation. Here we have problems to understand it to his own judgment of afterlife. Except this passage, "For if we be dead with him we shall also live with him" (Revelation 22:17).

Nevertheless behind this radical sense that allow himself to dictate -- or to judge over us-- his Moral Law has the same confirmation of the Egyptians that there is indeed an immortal stimulation on that. You will die and you will return as a perfect Christian beside God's promises. Because the Old Testament affirms life continues after physical death. (Psalm 49:15, Proverbs 14:32) If some devotees see it as a righteous judgment what God has given, then the views of the afterlife of the Egyptians does not make any difference what the biblical sense tells us.

Is the real truth about this radical view of afterlife? Can this concept of the afterlife being false before our own life? Which views we can take to satisfy our fear before death? If there is a confirmation of righteousness or belief, how long a human or saint will be able to come back and tell us yes there is a piece of life that has become immortal? So far, that resurrection has not happened and we can recognize it as the same exempt from God's Moral Law, that there is no one who has the ingredient of a righteous life.

C. Greece

There is a fascination about the Greeks. Most important about its successful system of city-states and the trading colonies. However, we are far away from these achievements. We will focus on this particular soul.

Socrates was a living walking peasant. He born about 470 B.C. in the city-state of Hellas, Greece. In that period that historians called the golden age of Greece (Stringfellow Barr's The Will of Zeus and other books). Here we have an individual with a fierce loyalty to moral; a man, since his philosophy was concerned to personal conduct of life and wisdom, appears to have no meaning to death. He died by his own hand; instead to face it as a philosophical man.

This illustrate to us that creates a path of escape. Many men like Socrates had done that. So possibly they felt that by doing it there will be a judgment of understanding to their personal action. They might have another way of thinking. We judge it as an action of a coward. In Socrates it was his philosophical views among the youths of Athens. Others believed it might be against the gods. Whatever it might be we did not care. What we do care that death in front of him was a choice of freedom. Does it sound right or stupid?

Perhaps because Socrates had taken the easier way out associated with his own view it makes us to presume the fear of living. A matter of fact he was an old man; but not matter how old he was it did not tell us that he was afraid of living.

As our mind continued around Socrates' action, we wish to have a spot to grow in. Like death-love. It can be divided into three categories: (1) slowly death that expresses despair toward the truthful feeling we have our relatives; (2) to our country or (3) to our fellow citizens. We do believe that many of us do not give a second thought upon these. And we think that Socrates in his last minutes Athens' demand was not aware of this motion. We have never taken any part in thinkers' point of view, but we should take one here. It is Socrates' last minutes. His moment of glory we believed he was overwhelmed what he has seen; but death we think it was not his first choice.

Numerous deaths occur without any merit that can be impossible to explain. One came into our mind Alexander the Great's death -- so suddenly and so mystery. The historians recognized him as a militant genius. But we call him up into the list of Napoleon, Hitler, and other dictators. The classic account of their wars does not make any difference before of these men. So what is death? And what is its simplicity? One bears to say that Socrates' action to take his life was an act of bravura. And the death of Jesus is more than an action of humanity and triumph in front of the sinners.

But some readers these ideas appear to have a double sharp. First let us it into a clear avenue. This time we are going to cite sources. Here is one: This is according to Plato, and Plato lets Crito and Cebes to speak. It is the last hours of Socrates. This passage has been taken from Robert Silverberg's book, titled Socrates.

Socrates explained how the idea had come to him in a dream: "Tell this to Evenus", he said, "and bid him be of good cheer. Say that I would have him come after me if he be a wise man, and not tarry." "What?" Simmias said. "Should we tell him that you invite him to join you in death?" "Why", said Socrates, "Evenus is a philosopher, is he not? Then he, or any man who has the spirit of philosophy, will be willing to die. But he will not take his own life for that is held to be unlawful."

Why do you say that a man ought not to take his own life, but that the philosopher will be ready to follow the dying?" asked Cebes (p176).

In this Socrates recognized that "men do not have the right to destroy themselves" and that there is life after death. As a philosopher he added that the soul was immortal and that the "body is a source of endless trouble" and there is indeed an "afterlife". All expressive points are objectively when he drunk the poison.

D. Rome

What kind of issue we can say about Roman death? First of all, that there is a dangerous fascination of Caesar, Cicero, and Lucretius, and through a background of Greek's literature seem to identify the attitude of Romans themselves. We must say also that there is an atheism that rebound in such interpretation against Epicurus that set up a great empire of slaves and privilege.

Many times we have halted ourselves to underline without rhetoric, sophists or wisdom for those proud Romans Spartacus, Crassus or Pompey, that there is a suspicious, fearsome or dangerous about Romans ; but they are sincere to life that appears to be more settled into pleasures and gathering from any established city-states. About the faces of their pagan gods and the long commissioned wars that bring another legend to their throne death is nothing to separate themselves. They are physical copulate. Their love upon horde of boys, struck down by generous bribery or triumph over their needs.

Every Roman there is a understanding fault and vanity that it seems to be attached immediately to the temptations of selfishness and corruption. Here death appears to surpass Romans element. Its self-portrait of stimulation, with grateful praise in the arena of death. There is no Gospel of John or the Genesis of God. They persuade one leisure -- the powerful entity of their Zeus, which makes them being beyond to any race.

We assume that enthusiasm as the ruling passion of Roman's force -- death -- healthful, paramount death-- is plunging what Spartacus did in front of Crassus' army who has welcomed death like a universal admiration who he is. On the same principle we reject the use of this death as famous poles, even though we do not blame ourselves to make a hasting judgment to that phrase of Roman history, because it is the sense before death.

We know that Romans love bloody sensation. It has come year after year. It is true about that poem says, ""All come to die, alike householder and wanderer" (quoted from "The Age of Faith" Durant, p267) And this effect repetitiously through Roman history.

III. Meanings and Connections with Death

Perhaps all what we have written so far having no sense at all. And that the activities of afterlife (if there is such thing) does not exist and that the continuity of life is just another mystery of life itself. Perhaps, however, we are trying to convince ourselves up till now that we live our life as an illusionary discovery which death seems to play two dimensions of its own structure and whoever is above us it will not able to give us the best of its mysteries. We think Hamlet was right in his "to be/not to be" question, that we all have the consummation of desires. But not all of us agreed with Hamlet's madness. It is up to us to comprehend this unsurpassed and unique majestic of vanishing.

In this section we are going to focus our effort on meanings. The internal and external feelings behind what we see and what we hate that makes us so different from others. The elegance and the dignity that are perfect in front of God and the imperfection as the most successful failure of Jesus. The conception of living, which also has a harmonious revelation why we are living, shakes us, and when we try to comprehend how that happens our effort appears to have the same effect of laziness or madness of Hamlet.

Our first question: DOES IT MAKE ANY SENSE TO YOU WHY A NEWBORN CHILD DIE BEFORE EVEN REACH HIS OWN UNDERSTANDING TO HIS WORLD? As we have said before that all deaths seem to occur against its own rebound of irregularities, usually in refectory pieces of wrongness, even when our faith is strong enough, we face a proportionate height of exceptional foolishness. More shocking, there is no perfection to the raise of he sense afterlife. Is there a reason? The essential principle of Socrates by killing himself will not balance the pressure upon his action. St Augustine in his City of God recognized "No man may inflict death upon himself at will merely to escape from temporal difficulties" (St. Augustine's The City of God, Books i/iv, Book i, Chap. 26/p61, 1950). It discourages us to see him not a valiant being, but a way to tell us that we are able to conquer death.

Can we have a different way to evaluate Jesus in the Bible? Can we able to judge a physician to assist suicide? Can we accuse a teen by killing himself as immature? Many believers have become aware by the Jesus' action about our sins and they can see the distinction between faith and salvation. But, it is clearly made sense what Jesus has done for our sins? Why a newborn have to die? Since we are designed by someone who has more acknowledge to us, can that child have a broaden decision from those who already have made for him? Some have been let to believe (truly) that each one of them does not have any sense about this transition if there is one. We recognize there is not moral or issue respect the sense of our action. We can have a meaning why Romans were immoral and their character a mastery of material goods (Durant, p67). But we do see that there must be a secret code to make us aware that a newborn child has to have a sense of living. So, it seems fair to say that sense of death from above it meaningless, and that life (living) has also a permissible understanding of waste.

Wait!

IS THERE ANY MEANING (SENSE) AN EVIL PERSON CAN LIVE MORE THAN 30 YEARS OLD? CAN WE COMPREHEND THAT A GOOD, DECENT INDIVIDUAL IS Able TO DIE WITHOUT LEAVING ANY FRUIT? Besides all these questions, there are the ones that resonate within us -- how gone, God? Our God, let this to happen? That is the contradictory part that strike us. How that happens? He can make you perfect, undertaking the necessary steps to make you his partner, but he certainly appears to have such imperfection of creating a permanent brand of happiness.

A. Is There a Nature Death?

We do not want to indiscriminate believers who have taken refugee under the umbrella of Bible. Also we do not want to issue a statement indicating our disapproval of indiscriminate ourselves in front of this issue. Because we are concerned about the death, the fact, that pointing out if there is a natural sense before death. Still, the fact that we recognize death occur suddenly, away from diseases or wars, death then has such phrase that provides no avenue of natural disappearance.

Here is the contradiction we face now. The newborn child, people who died of cancer, and other disappearances that has to do with death. Daniel Glaucon born on May 16, 2008, at General Hospital, about 10:16 p.m., and he died May 16, 2008, 11:21 p.m. Cause, unknown. Alexander Monus born July 12, 1917, 1:20 a.m. and he died October 21, 2007. Cause, terminal illness. Clotilde Helene Bilous born September 2, 1942 and she died December 12, 1998, caused: suicide.

This does not claim we hit against a wall. But the circumstances of death in accordance its own justification does not have a point of occurrence. Not what Nazis in its full legal degree extermination and the assistance on those mentally handicapped or mental conditions. What we try to get it is that death does not spread itself as epidemic; bur there must be an arrangement that identify just critical mysteries.

B. Is There Immediacy for Death?

For instance, in this question we based our choice after critical evaluation of our own meaning before death. Some of us death is a manner of escape. A way of glorification. A sense of seeing God or Jesus, which they portrait themselves as the delivers and fanatic messengers of some kind of founding. But in general, death is still a trebly mystery of speculation. Some human deaths certificates us a demand of illness or happiness. Every killing a soldier does some can be regarded it as a merit under the appendix of wars. It is almost impossible in wartime for anybody to have a different viewpoint what is written. In history all was justified by killing, diseases, or religious madness. None by a natural sense of death. Death was fun and it appeared to be constituted in this magnanimous appeal. As epidemic death was considered as the first choice. There was an intolerable agnosticism that death seemed to create a mental and physical to heaven. It gave them a phony reason for death as a conquer. Between death among furious believers and wrong wars and conquistadors involved in the powerful choices of dominations, humans are persisting to create that illusion that death is a ultimate pseudonyms of living. We take for instance the conquistadors of Spain and messed they have left among Cuban Indians and Mexican natives, not including the other races that they killed them discriminately by the gathering of their "god" or greediness.

While we can sum-up from infamous mass murders to fanatic religious and drafted documents, we are so hypocrite to believe that there is an avenue for immortality. For instance, some historical figures claimed that their death will be a path of immortality and glory, when their names will be part of that justification. Death gives them that false appeal of foolishness. Fortunately, we know, that there are many who disagree with this view. In the early part of Rome empire, its view to the world was just an appeal of domination or kill. It is also through the civilization. In the age of faith, that is in the history of Medieval civilization -- Christian, Islamic, and Judaic, that reach a level of evil from Constantine to Dante -- death was like the Barbarian flood, which even in their lifetime their names seemed to evoke elliptical mind. In Will Durant's book, "The Age of Faith" he has brought to us a paramount understanding about these figures. He covered from the economic, political, moral, social, religious, military, educational, medical and philosophic to consolation and division among them. It is a readable book and we will encourage you to read it. Remember, you are not able to see death so visible in the way we portrait it here, but you will be able to make your own decision whether it is a beginning to understand the remunerative defeats that humans always failed to see: Death, whose praise no voice to our own failure, reclaims no one by the choice of being death itself, but human's perception of greediness and idiotic.

C. What Is The Option Before Death's Call?

Before his death (337) Julian the Apostate calls up his children and nephews as he begins to divide among them his immense empire. No matter what he has felt in front of the nearness of death, he understood one thing, a second phrase of his own has begun. Socrates has called his "friends" and discussed philosophical matters of soul and immortality and the way he wanted to die philosophically. Jesus arranged a meeting with his disciples and regarded him to them as a mortal soul. Mr. Gregory Hayes called his doctor and tried to persuade her to kill him. Mrs. Anne Parison called her lawyer and converted her will from family gathering to conditions.

On those final hours every one determinates his or her own choice of fame. They might have done something other than turn their head and let the circumstance to take over. They might have written a note (as suicide victims do) and let their own appeal to take its own way. In one of the California Death Rows Y.U., a teen killer, cursed the guards by telling them they are going to kill an innocent man. M.T., a woman in her later 40s, explained how she has killed her children and husband with kitchen knife now that she was diagnosed by AIDS and she has become a believer.

Thus, the immediacy for death always emerged entirely different from anyone of us. There is no pattern similar for those who fell victim to sudden illness or heart failure. Death seems to pop up and reigns herself gradually or slowly. Ages, despite of the fact of slowness or folding, has nothing to do with death. G.I, a woman of 105, glorified her sense of long living as a way of "calm" and no "worries"; but we suspect the result will not dictate to all of us. A change in lifestyle for many is hard and waste that is against their principle of living -- even though they can do it just by stop smoking or eating without salt. In many we have that foresee to see our death, and when that foresee grow before us, we wish it is all a mistake.





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