Living with Death and Dying - Softcover

Kubler-Ross, Elisabeth

Softcover

ISBN 10: 0684839369 ISBN 13: 9780684839363

Publisher: Scribner, 1997

Synopsis

In this compassionate and moving guide to communicating with the terminally ill, Dr. Elisabeth Küebler-Ross, the world's foremost expert on death and dying, shares her tools for understanding how the dying convey their innermost knowledge and needs. Expanding on the workshops that have made her famous and loved around the world, she shows us the importance of meaningful dialogue in helping patients to die with peace and dignity.

About this title

About the Author:

Elisabeth Kübler-Ross, MD, [1926–2004] was a Swiss-born psychiatrist, humanitarian, and co-founder of the hospice movement around the world. She was also the author of the groundbreaking book On Death and Dying, which first discussed The Five Stages of Grief. Elisabeth authored twenty-four books in thirty-six languages and brought comfort to millions of people coping with their own deaths or the death of a loved one. Her greatest professional legacy includes teaching the practice of humane care for the dying and the importance of sharing unconditional love. Her work continues by the efforts of hundreds of organizations around the world, including The Elisabeth Kübler-Ross Foundation: EKRFoundation.org.

Excerpt. © Reprinted by permission. All rights reserved.:

Chapter 1

HOUSE CALLS AND HOSPITAL CALLS: THE CHALLENGE TO HEAR OUR PATIENTS

The material for this book comes from a decade of work with terminally ill adults and children whom we attended in hospitals, nursing homes, and, most important of all, in their own homes.

We have moved from institutional care of the dying to a new and healthier way of caring for them in their own environment; at home they are surrounded by their families and in control of their own needs and wishes, which is almost impossible to achieve in the best of hospitals.

Many of the readers will be familiar with my seminars on death and dying for health professionals in hospitals and the internationally held five-day workshops on life, death, and transition offered to professionals and lay people. These seminars and workshops have given physicians, clergy, counselors, nurses, and volunteers a tool to take back with them to facilitate their interactions with the critically and terminally ill. Our beginnings and lessons from the dying patients have been published in On Death and Dying and Questions and Answers on Death and Dying. For those who are not familiar with this material, the first chapters will repeat some of this material in order to present the remainder of the book in a more,comprehensible fashion.

It is important to understand that the material herein is not really new. Yet there are millions of people who still have the illusion that a patient is "better off" if surrounded with an air of "all is well"; that is, if we visit terminally ill patients only with a smile on our face and cheerful, superficial conversation or silence. We have no problems getting them the very best in physical care and attention, but most often neglect their more painful emotional and spiritual turmoil.

Our work has included a total care of every need the dying may have. We have allowed them to be in control of the time and place of this care, of the amount of pain medication they require to allow them to remain conscious and alert, yet pain-free. We have respected their wishes to leave a hospital when there was no more active treatment available. We have helped in making arrangements to transport them home. We have always prepared the families for this change in their routine living and naturally spent time with the children who were affected by the sight, the smell (at times), and the communications and experiences of living in the same household with a dying parent, sibling, or other relative. We found it to be a profound and positive experience for most people, young and old -- as long as our help and assistance was available and an occasional house call on my behalf alleviated the anxieties of the family.

Case Presentation of L.

L. was a thirteen-year-old girl whose big dream in life was to be a teacher. She was hospitalized during the summer and was found to have an abdominal tumor. After surgery the parents were reassured that everything malignant had been removed, and they were confident that their daughter's life was no longer in danger. Before school started L. developed new symptoms, and by September she began to deteriorate rapidly. It became clear that she was full of metastasis and that she would no longer be able to return to school. In spite of the pleas of her parents, her physician refused to put her on Brompton mixture for pain relief, and a search for a new physician who was willing to use this most effective oral pain management was in vain. She was no longer able to be transported to Chicago, where her previous treatment was given. It was at this point that I was consulted and started to see the young patient and her family in their home.

The mother, an open, deeply religious and courageous woman, spent much time with her daughter and discussed frankly all issues that her child brought up. L. was in a comfortable bed in the living room so that she was able to participate passively in the activities of her family. Her father, a quiet man, did not speak much about her illness or impending death but showed his love and affection in little extra attention and would often return from work with a bouquet of roses for his oldest daughter.

The siblings, ranging from six to ten, were brought together one day in the living room after school hours. I had a session with them in the absence of any adults. We used the spontaneous drawings of children, a technique taught by Susan Bach, and they happily cooperated and explained their pictures. Their drawings clearly indicated their knowledge of their sister's serious illness, and we discussed her impending death without euphemisms. It was the six-year-old who had the courage to bring up his problems, namely his inability to watch television, to bang doors, and to bring friends home after school. He felt intimidated by the adults, who started to tiptoe around the house, and wondered Openly how long this ordeal might last. Together the children discussed the things they would like to share with their sister -- all the things they would like to say to her prior to her death -- and, needless to say, we encouraged them to do so without delay.

After several difficult days -- each one expected to be the last -- L. simply lingered on. By now she had an enormously enlarged abdomen and her arms and legs were similar to the ones I had seen in the concentration camps. L. simply could not die. We brought her tapes of favorite music; her mother sat many hours at her bedside and was quite open to answer whatever questions her daughter had. It seemed impossible to figure out what held this little girl to life.

During one of my house calls -- and with the mother's permission and in her presence -- I asked her straightforwardly, "L., is there something that prevents you from letting go? You cannot die, and I cannot figure out what it is. Can you tell me?" With great relief L. confirmed this by saying, "Yes, I cannot die because I cannot go to heaven." I was shocked by this statement and asked her who in the world had told her this. She then related that she was told "many times by my priest and the visiting sisters" that "no one goes to heaven unless they loved God more than anyone else in the world." With her last physical strength, she leaned forward, put her fragile arms around my shoulders, and whispered apologetically, "You see, I love my mommy and daddy more than anyone else in the world."

My initial reaction was one of anger. Why do people who "represent God" use fear and guilt instead of representing Him as God of love and mercy? I also knew from past experiences that no one can help another person by demeaning another person's approach. This is the time when the use of parables or symbolic language is the only answer. The following dialogue took place:

"L., I will not get into a debate about who has the right answers about God. Let us talk about the things we always shared. Let us take your school as an example and answer me one single question. Sometimes your teacher gives especially tough assignments to some students in class. Does she give this to her worst students, to just anyone in her class, or to only very few, especially chosen ones?" L.'s face lit up and she said very proudly, "Oh, she gives this only to very few of us." My response to her: "Since God is also a teacher, do you think He has given you an easy assignment that He can give to just any child, or has He given you an especially difficult one?" A very moving, nonverbal communication took place at this time. She leaned up for a moment and took a long, hard look at her own emaciated body, her protruding abdomen, her skinny arms and legs, and with the most extraordinarily pleased look she stared at me and exclaimed, "I don't think He could give a tougher assignment to any child." It was no longer necessary for me to say, "And now what do you think He thinks of you?"

I made only one more house call. L. was at peace. She dozed off and on and listened to some of her favorite songs, including the one I brought for her from the Monks of the Weston Priory, "Wherever You Go," which has become one of the favorites of my patients. When she died, her family was prepared. The children came with me alone to the funeral home prior to the official visiting hours and they were most grateful that they were allowed to touch her body, ask questions, and say a last prayer for their beloved sister.

Death came early in their life, but it was a shared and moving experience to see a whole family growing closer together and sharing not only the pain and agony but also the joy, the music, the drawing, and the growth experience together. It happened at home, where everybody became a part of the experience and no one felt left out, as is the case when a child is removed from home and dies -- so often alone -- in a hospital, where children are not allowed to participate and are often left with guilt, sorrow, and many unanswered questions.

This case points out several issues that we have to be willing to face if we are to have the courage and conviction to be nonconformists and accept this fact: There are many people in the helping profession who are very reluctant to accept changes brought about by the new approach to dying patients.

There is no need to suffer incredible pain now that the Brompton mixture is available. There is no need to have a mother give around-the-clock injections for pain relief to her adolescent child, for whom this is painful and who is already reduced to "skin and bone."

Aside from the issue of pain relief, the next most important problem all of us have to face is the fact that each one of us is convinced of the benefit of our work. Otherwise we naturally could not spend 90 percent of our waking hours in this field. It is our belief, our faith and conviction, and, last but not least, the positive feedback of hundreds of families that affirm us. It would be easy to say, "This is the way to take care of dying patients."

In spite of the fact that we strongly believe in our approach, we have to keep in mind that we can never help another human being by discrediting another fellowman. As much as I am appalled by accounts and experiences of my patients and their families, it is a golden rule that we avoid, whenever possible, negative judgment of others even if we are in disagreement with their counsel.

The case of L. perhaps shows best how the use of the symbolic language, of speaking in parables, will help to answer the patient. It also demonstrates not getting involved in a form of power struggle and competition that can only bring about more hostility and negativity.

This is not to say that we should not take every opportunity to share with such an individual later and privately our positive experiences. Slowly but surely more people will see the benefit of this approach and gradually become familiar with it.

In the meantime we have to make every human effort to teach not only adults but children, at a young age, that we can express our feelings openly and unashamedly, that there are people around who will express their opinion and understand them without the need to judge and label and discredit them.

If fears, like the one mentioned by L., can be elicited early in life and dealt with before a terminal illness strikes, we have found a way to preventive psychiatry. A group of six children, ranging in age from six to thirteen, have been confronted with their biggest fears and problems in a psychodrama setup, led by a small group of extremely well-trained adults who have worked with me in our life, death, and transition workshops. It was one of the most moving experiences that anyone who has been in the field of psychiatry and psychology for decades can witness.

It is most moving to see how children in a safe and accepting, nonjudgmental environment can open up and verbally express their deepest concerns. It is touching to see a nine-year-old finally find the courage to ask his mother, "Then why in the world did you bother to adopt me when you are so full of hate?" As a result of this openness, the other participants felt free enough to express their fears that they might not be loved or that maybe "my parents are not my real parents."

Our Growth and Healing Centers across the country, which are in a status nascendi at the time of this writing, will enable us to get to children of all ages and help them with these fears early in life.

B. is another case that could have ended in great guilt and tragedy if a friend had not intervened and assisted a young family to take the patient home and resolve the unfinished business virtually on the last day of her life.

I am using this example to show that children and adults have to be assisted in expressing their negative feelings and fears, resulting in a catharsis and an openness hardly ever possible during the restricting visiting hours in a hospital, where there is a lack of privacy and the ominous absence of young children.

Case Presentation of B.

B. was a young mother of two children, aged one and three years old. She had remarried when her little girl was two years old and expected a baby when her health began to fail. Shortly after the delivery of a little baby boy, she was diagnosed as having cancer and she spent much of her remaining life in and out of hospitals. Her young husband was not prepared to face all these new responsibilities: the care of two small children, the hospital bills, an empty house, dealing with neighbors and friends that he suddenly depended on, and most of all -- he resented not having a wife and a "normal life." He had no one to confide in and held it all inside -- until one day a few days prior to his wife's death, he lost his apparent composure and blurted out his dismay and anger at the world, God, and especially his wife. B., too weak to respond and unable to do much about her family situation, began to panic. She felt stuck in a hospital where treatment had already been discontinued, where the bills mounted, where she was unable to see her children. She knew that her husband threatened to put her little ones up for adoption, and she was desperate to see to it that it was prevented. It was at this time that a girlfriend visited her, evaluating the situation appropriately and fortunately taking action immediately. After a consultation with B.'s physician, she was given permission to take her home. Friends contributed the necessary tools, from a hospital bed to a commode and a rubber ring. B.'s living room was converted into a sickroom. She was placed under the living-room window, where she was able to look out into the street and the garden. She was able to view the open kitchen and her children playing. Her husband was grateful to be spared returning to an empty house after work. A brief visit to their home revealed a very lonely man who never had any opportunity to share his own fears and feelings of loneliness and inadequacy. He was more than cooperative and quite willingly allowed me to sit with the little ones at the kitchen table, explaining death to them in a language that a three-year-old could understand. We drew cocoons and butterflies, and I told them that their mommy would soon die but that this was very much like a butterfly coming out of a cocoon.

We called her parents and sat in a circle around her bed. It was the little girl who broke the ice. Sitting on my lap in front of her mother, she asked three questions, each of them revealing how much this little girl really understood, each also allowing the adults to speak openly and frankly about their unfinished turmoil.

"Dr. Ross, do you think it is all right if I go to bed tonight and pray to God that He takes my mommy now?"

"Yes, y...

About this edition

• Publisher: Scribner
• Publication date: 1997
• ISBN 10: 0684839369
• ISBN 13: 9780684839363
• Binding: Paperback
• Number of pages: 192