A Qualitative Examination of Continuing Bonds through Spiritual Experiences in Individuals Bereaved by Suicide

Abstract

Introduction: Suicide is a public health problem worldwide, and spiritual experiences may be important positive experiences or coping mechanisms for difficulties associated with surviving a suicide loss. Studies have found that continuing bonds through spiritual experiences are common among individuals bereaved by suicide. However, the literature lacks depth in understanding these experiences, such as sense of presence. Aims: The aim of this study was to qualitatively examine descriptions of continuing bonds through spiritual experiences after death by suicide. Method: A total of 1301 individuals bereaved by suicide provided 2443 free responses about their spiritual experiences based on four different prompts, which were analyzed using an inductive approach. Results: Nine common themes were identified, selected for interest, and reported: (1) a helpful sense of comfort; (2) a helpful sense of connection with the deceased; (3) intense sadness evoked by the spiritual experiences; (4) confusion regarding the spiritual experiences; (5) negative reminders of the deceased or negative meanings of spiritual experiences; (6) evidence of an afterlife; (7) general importance of the spiritual experiences’ meaning; (8) impact of and on religious beliefs; and (9) others’ responses to disclosure of suicide or spiritual experiences. Conclusion: For the overwhelming majority of participants, spiritual experiences such as a sense of presence have deep meaning and are often regarded as a positive source of healing and transformation after a suicide death.

Spirituality and Religiosity during Suicide Bereavement: A Qualitative Systematic Review

“…Suicide survivors, according to the studies reviewed, express a strong need to be helped by members of their religious community in various ways (Vandecreek and Mottram 2009;Lynn Gall et al 2015;Castelli Dransart 2018;Jahn and Spencer-Thomas 2018;Mastrocinque et al 2018). The help can be spiritual (related to questions about finding spiritual meaning in grief, answering theological questions about suicide as a sin, restoring the relationship with the Mysterious Other or contemplating the concept of the afterlife), emotional (related to the opportunity to talk to somebody about the loss, the bereavement process and feelings provoked) and/or practical (related to planning and organising the funeral, cleaning the death scene or even bringing food for the suicide survivor the first days after the loss):…”

“…A few misunderstood how suicide grief is different than other grief and their well-intentioned attempts at help simply made me feel worse." (Jahn and Spencer-Thomas 2018) In some cases, the participants shared their need for further help from the clergy: "I would say that [support came] mainly from friends and not so much from the church. It's funny because, initially, I got cards and the minister came over, and all that.…”

“…the priest told me later that one or two people in the family had said to him: but, after all, he wasn't a believer, why would you bury him with the church and the priest answered: that doesn't stop his close relations from praying for him". (Castelli Dransart 2018) The need for help is sometimes at odds with the judgmental and stigmatising attitude towards suicide of the religious community (Vandecreek and Mottram 2009;Lynn Gall et al 2015;Castelli Dransart 2018;Jahn and Spencer-Thomas 2018). If members of the religious community view suicide as a mortal sin or believe that a person who lost a loved one to suicide is a sinner and express their judgmental views, their behaviour is perceived as very hurtful:…”

“…." (Jahn and Spencer-Thomas 2018) It seems that some people actively reach out and share their stigmatising views, which provokes guilt, shame, anger, and sadness in those bereaved by suicide: "I remember one day a woman came in and she told me that she'd heard from a friend about this and she said, 'I will pray for her soul because she is probably not going to heaven." (Vandecreek and Mottram 2009) In addition, suicide survivors sometimes feel confronted with self-stigmatisation.…”

Experiences of Parental Suicide-Bereavement: A Longitudinal Qualitative Analysis over Two Years

“…The different coping strategies encountered at 24 months, such as regret for having thrown away the child’s belongings in one case, and reporting having been able to manage a step further by tidying up the child’s room reflect, in a sense, the difference between the ruminative brooding and the ability to move towards acceptance. The strong desire to maintain a relationship with the child was also revealed in several parents through the avoidant coping strategy of the belief in paranormal experiences [ 27 ].…”