Naturalistic Paganism

The progression of burial and cremation alternatives, by Antal Polony

A grave in Eloise Woods Community Natural Burial Park, by Larry D. Moore

“Death has proven a difficult subject to bring up to the American public.”

Are you aware of green burial options?  Antal introduces us to two today: promession and resomation.  – editor

Today, our after-death disposition choices in the U.S. are almost exclusively limited to cremation and burial.

When most people think of burial, they think of full-casket funerals in a conventional cemetery with an embalmed body, suits, flower wreaths, and a gravestone. All of this can be expensive and environmentally unsound.

Cremation, often a far more cost-effective choice, is more popular today than it has ever been before, accounting for about 40% of dispositions nation-wide. In the last few years, perhaps in reaction to the exorbitant costs of conventional funerals, as well as an increasing public awareness of the environmental impact of death, there has been a small but noticeable shift to more affordable, less ecologically impactful processes, such as green burial, and home funerals.

Furthermore, two novel forms of disposition are on the cusp of introduction to the wider market, and, if successful, may change the way we think about burial altogether.

Promession

In Sweden, a biologist and engineer named Susanne Wiigh-Mäsak has developed a procedure called “promession,” where a persons’ remains are treated with liquid nitrogen, crystallized, and then subjected to a rapid mechanical vibration that breaks the body down into small particles.

The particle remains are freeze dried to remove any moisture, and then filtered of solid metals or materials that may have been in the body, leaving behind an organic powder.

According to Promessa, the environmental impact of promession is negligible, as the remains are compostable and environmentally friendly and the “promator” utilizes  renewable energy and industrial byproduct materials. Furthermore, promession provides the cremation industry an efficient means to eliminate mercury and particulate emissions, a common health and environmental concern in cremation.

Resomation

Meanwhile, in August a long-established Florida establishment called Matthews Cremation began to offer a procedure termed “resomation,” or, more scientifically, alkaline hydrolysis, a process that has been employed by farmers and medical schools for years. A body is entered into a pressurized stainless steel vault, where it is submerged in hydrochloric acid and rendered into liquid form.

Like promession, this process uses a relatively small amount of carbon dioxide, and efficiently filters foreign metals and particles from the remains product. Also like promession, it is completely unprecedented in current after-death care.

Prospects for the future

But, however practical promession and resomation are, they are likely to expect a slow take-off. Promessa has received a lot of international praise, but though it has been in concept since 2001, there are still no functioning promatoria, and licensing agreements currently signed only in South Korea, South Africa, and the U.K. Resomation too has received a fair amount of media attention, sometimes unfortunately tinged with a sense of muted squeamishness or humor. Securing resomation licensing agreements has proven problematic — the process is only legally authorized for human remains in seven U.S. states.

Of course, neither of these processes have been around long enough for us to know their true impact.

As expensive and problematic as conventional funeral rites can be, they are still thoroughly ingrained in our cultural consciousness. Death has proven a difficult subject to bring up to the American public, perhaps compounding the difficulties inherent when introducing new products in any consumer-choice field. While many may agree that promession is appealing in theory, and resomation is environmentally sound, in practice, when telling a wider family and a large circle of friends their choice for a loved one’s after-death disposition, the instinct to opt for a more ordinary form of burial may prove unfortunately durable, especially if no one has discussed the decision beforehand.

At the same time, cremation was met with a great deal of resistance itself upon its introduction a hundred years ago.

And, practically speaking, is there really any reason to prefer reducing a person’s remains to ash as opposed to bioorganic liquid? And one of promession’s primary selling points is its real elegance and environmental sustainability.

Maybe we all just need to get used to it.

This article was first published at SevenPonds.com.

The author

Antal Polony:  For better or worse, I am a writer trying to figure out the world, do right by humanity and make his own way here in Oakland, CA, my hometown and frequent influence. Last year I completed my first novel, Inheritance, which I like to describe as a political thriller/family drama. Seems at this point that it’s not going to get published, but I received more than enough encouragement along the way not to take the outcome personally. I’m probably well past the point of no return where I could have decided whether or not I wanted to be a writer — then again, I’ve been writing since I was eight years old, right around the time I first started saying that I wanted to be a writer. So, maybe I never had a say in the matter, and all else was merely a process of elimination. Any how, I’m here now, at the beginning of what will surely be a long and terrible journey. Wish me luck.

Find me at my website: AntalPolony.com

Upcoming work

This Sunday

Are you aware of green burial options?  Antal introduces us to a few: promession and resomation.

The progression of cremation and burial alternatives, by Antal Polony

Appearing Sunday, November 4, 2012

Thing on Thursday

Althing in Session, by W.G. CollingwoodThis week, Thing on Thursday asks:

How do you create sacred space?

Next Sunday

B. T. Newberg

What can we learn by contemplating our diversity… or lack thereof?

The big White splotch, by B. T. Newberg

Appearing Sunday, 11th, 2012

Recent Work

Last hum of the cicada: Death in naturalism, by B. T. Newberg

Honouring our ancestors, by NaturalPantheist

Three Transcendents,  by B. T. Newberg

Part 1: Naturalistic Transcendence

Part 2: Nature

Part 3: Community

Part 4: Mind

Get our ebooks

B. T. Newberg ebooks

Naturalistic Traditions for November

Halloween Couple, by Cobalt123

What can a naturalist celebrate in November?

Check out this month’s Naturalistic Traditions at Patheos.com.

How do you enact a communal meal in ritual?

2012 Thing on Thursday #6

We continue our series of questions on liturgy.  Our poll asked about the most important elements of ritual liturgy, the third most popular element was the communal meal.

The breaking of bread together could be regarded, in a broad sense, as the oldest known ritual, older even than humanity.  Its power to establish bonds of good will between participants are manifestly obvious.

What is not completely obvious is how precisely to ritualize this, with whom, and why.  That’s the point of the poll today.

There are actually three polls today, inquiring into three relevant questions.  In these polls, two terms need to be established:

  • participants refers to people present and actively taking part in the ritual
  • honored beings refers to any explicit recipient of honors in the ritual, symbolic or otherwise, be it a deity, spirit, ancestor, aspect of nature, ideal, or living person

Some may balk at first glance at a shared meal with an ideal, but think of the practice of a toast: “to health and happiness” or “to success” are perfectly common toasts.  The drink is raised in honor of this recipient (symbolically shared with it?), then imbibed by the participants.

Please vote for as many as strongly appeal to you.

Please share your thoughts in the comments.

About Thing on Thursday

Althing in Session, by W.G. CollingwoodThis post is part of a series of councils on matters vital to the future.  The name represents both the generic term for, you know, a thingie, as well as the Old Norse term for a council of elders: a Thing.

Each week from the Autumn Equinox until the Winter Solstice, Thing on Thursday explores a new controversy.  Participation is open to all – the more minds that come together, the better.  Those who have been vocal in the comments are as welcome as those quiet-but-devoted readers who have yet to venture a word.  We value all constructive opinions.

There are only a few rules:

  • be constructive – this is a council, so treat it as such
  • be respectful – no rants or flames

Comments will be taken into consideration as we determine the new direction of Humanistic Paganism.

So please make your voice heard in the comments!

Last hum of the cicada: Death in naturalism

Antagonism, by H. Kopp Delaney

Naturalistic views of death cease obsession on continuity in linear time, and focus on transcendence of the individual

A newly-moulted G.Nigrofuscata clinging to a lamppost, by Armchair Ace– by B. T. Newberg

Deep in the mountains of South Korea, a cicada hummed its last.  Walking along the roadside, I saw a spider fall upon it with its venomous mandibles.  Caught in the web, it had no escape, and cried:

hum…

hum…

silence

I stood equally silenced as the spider carried off the corpse into the splintered bark of a dead maple.  It occurred to me that one day I too would sing the silence of my last song.

Death happens.  It’s a truth so true it’s cliche.  Yet, certain experiences have the power to make the truth visceral again.  They blow away the dust that obscures it, and make it real again.  They force us to confront mortality.

How do naturalists make sense of death?

Since naturalists avoid supernatural concepts, there is little room for an immortal “soul” that somehow survives death.  In the wake of this, there seem to be three principle ways of coming to terms with death.

  1. death makes life meaningful
  2. we live on through our effects on the world: memories, descendents, and influences we leave behind
  3. we live on through that part of us which is immortal: the physical constituents of our bodies that disassemble and reassemble into myriad new forms tumbling throughout the Cosmos

Death makes life meaningful

Brendan Myers writes:

Not death, but immortality, confers absurdity and meaningless.  There is nothing an immortal could do, or build, or achieve, that would outlast him.

In a somewhat similar vein, a New Scientist article published just last week maintains that much of civilization’s accomplishments have been motivated by an awareness of our mortality.

The first principle may also underlie the Epicurean view of death, which sees the death event as a non-experience (something we anticipate but never actually experience, since we no longer have living bodies with which to experience it), and focuses instead on leading a worthwhile existence while yet alive.

We live on through effects on the world

Myers places still more emphasis on the second principle, advocating living a life whose story is worthy of being told (whether or not it is actually told).  He calls this goal apotheosis:

…you can be responsible for living in such a way that others ought to uphold your life as a model of excellence which future generations can learn from, and perhaps emulate.

By leaving behind a legacy, be it children, a novel, or the enhanced lives of those known in life, we live on through our effects on the world.

Immortality as part of the Cosmos

The third principle identifies with the matter of the body, which decomposes and recomposes into myriad new forms.

This was involved in the teachings of some Stoics that upon death our bodies dissolve into the elements and thus rejoin the cosmic logos.

A similar, if updated, view is exalted in Oscar Wilde’s poem Panthea:

So when men bury us beneath the yew
Thy crimson-stained mouth a rose will be,
And thy soft eyes lush bluebells dimmed with dew,
And when the white narcissus wantonly
Kisses the wind its playmate some faint joy
Will thrill our dust, and we will be again fond maid and boy.

The same principle would also seem to underlie the meaning of death as part of the circle of life, as expressed in Disney’s The Lion King:

Mufasa: “Everything you see exists together in a delicate balance. As king, you need to understand that balance and respect all the creatures, from the crawling ant to the leaping antelope.”
Young Simba: “But, Dad, don’t we eat the antelope?”
Mufasa: “Yes, Simba, but let me explain. When we die, our bodies become the grass, and the antelope eat the grass. And so we are all connected in the great Circle of Life.”

Beyond the individual

What people fear most about death is probably the cessation of the sense of “me.”  Notably, all three principles cease to dwell exclusively upon the continuation of this “me” in linear time, and reach toward something that transcends the individual personality.