A Catholic Prayer for the Dead:
God our
Father,
Your power
brings us to birth
Your
providence guides our lives
And by your
command we return to dust.
Lord, those
who die still live in your presence
Their lives
change but do not end
I pray in
hope for my family, relatives and friends
And for all
the dead known to you alone.
In company
with Christ
Who died and
now lives
May they
rejoice in your kingdom
Where all
our tears are wiped away.
Unite us
together again in one family
To sing your
praise forever and ever.
Amen.
Do we cease to exist when we die, or are we
changed into another form? Do we move
from this earthly dimension into another dimension, one regulated by science
and physics rather than religion and faith?
Is the pattern reflected in nature—caterpillar to chrysalis
to butterfly?
In some ways, though, the caterpillar is inherent
within the butterfly. But from another
point of view, it is difficult to see the caterpillar within the newly emerged
butterfly.
This corresponds to us not being able to see and
interact with those who have died. They
seem lost to us, yet we feel their presence, real or imagined, sometimes for
the remainder of our lives.
Ralph Waldo Emerson wrote of the Over-soul, the
entire fabric of life that shrouds the world, a tiny piece of which is given to
us when we are born. When we die, our piece
rejoins the entire soul of existence.
Therefore, we are all, every living thing, part and parcel of this Over-soul. Hindus call this atman, a Sanskrit word meaning breath or essence.
Although we cannot physically touch those who are
gone, we can access them because they are a part of this larger soul of existence. We feel their presence because their breath
remains, their essence continues, long after the physical decay of this earthly
vessel we call a body.
And so, we go on.
Another view from the Hebrew sage Qohelet:
ReplyDelete"Vanity of vanity, all is vanity...There is no remembrance of past generations; nor will future generations be remembered by those who come after them” (Ecclesiastes 1:1 and 11).
I teach Qohelet in my classes. As a biblical text it creates a tension with other canonical perspectives.