How to Grieve the Death of Someone You Don’t Know

Grief is healthy.

The death of a loved one is an inevitable, certain, unavoidable, and inexorable part of life. Surviving family and friends experience an emotional cascade of grief, regardless of how their loved one passed.

Bereavement has no formula, no time limit, or right or wrong. Grieving is an important part of the process of healing.

Each of us grieves in our own time and way. Neither wisdom nor understanding makes it easier, because those are rational thoughts.

Grief is not rational or linear.

In grief, the rationale is useless. Emotions are dictated by the limbic system in your brain, which is the seat of your emotions.

Many times, the world will grieve and mourn the deaths of celebrities and important figures as if they’d lost a loved one because, in fact, they have.

The intensity and time of grief differs when it’s someone immediately important to you, but those unknown in your personal lives can have the same grief patterns and stages as the loss of your loved ones.

Why is this?

We establish strong emotional ties to celebrities in the public eye.

Many of our dearly departed who aren’t family members or close friends have been in your life as if they were family members or dear friends for most of your life.

Feeling Stuck in the Stages Of Grief? Here Are 10 Coping Mechanisms to Help You Move On

You’ve established strong ties and relationships through television, the medium of technology, movies, concerts, and events throughout your lifetime. People tend to deify, idealize, and mythologize these legends and connect deeply.

This is part of the human experience. Your bereavement is part of the collective unconscious.

We share grief and loss collectively, just as we share joy and excitement.

Likewise, when one finds solace, acceptance, and relief,

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Finding Comfort & Consolation in Art

Art therapists today help their patients cope with anxiety, addiction, illness, or pain. Therapists might encourage clients to explore their emotions by drawing, for example, or to reflect on a difficult experience through painting. Art is used to help people express themselves and explore their emotions.

In past centuries, however, art therapy took a substantially different form. Maybe it’s time to bring this practice of the past into the present—as a way to move into the future.

The Isenheim Altarpiece is a 16th century sculpted and painted work housed in an old convent-turned-museum in the medieval city of Colmar, France—a city with wood-framed houses and winding footpaths that appear to have changed little in 500 years.

Altarpieces have long been used to decorate churches and to tell stories, but the Isenheim Altarpiece offered an additional therapeutic function. The religious order that cared for the sick, the Antonites, “prescribed” viewing the altarpiece to those in their hospitals. They led the sick to the choir area of the Isenheim church, where they provided them with fresh bread and saint vinage, an herb-infused wine. In this quiet space, patients could meditate on the paintings that comprised the altarpiece.

The Isenheim Altarpiece’s central panel displayed a plague-infected crucified Christ. For Europeans in the Middle Ages, religious art held a particular power over the social imagination. Patients sick with bubonic plague would have derived great consolation from the image of Christ similarly afflicted. The painting told them Christ’s body was ruined like theirs, he understands their suffering, and they are not alone. It silently relieved some of the deepest anxieties of the sick and dying: decay of the body, pain, isolation.

Over the centuries, the Isenheim Altarpiece has continued to impress countless artists and writers. American novelist Francine Prose was particularly astonished by

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How Imposter Syndrome Sinks Its Claws Into Multiracial People

At MHAScreening.org, we know that among Black, Indigenous, and People of Color (BIPOC) that take a mental health screen, people who identified themselves as multiracial were the most likely to screen positive or at-risk for alcohol/substance use disorders, anxiety, depression, eating disorders, and psychosis.

There’s research that shows that multiracial people have more behavioral health problems than their monoracial counterparts. They face unique stressors, and often find that it is difficult to connect with others – even with other multiracial people. More often than not, the parents of multiracial people will not necessarily understand their struggles. Even among multiracial people, their experiences are so unique that talking with other multiracial people can feel disjointed, and there can be a failure to connect.

For multiracial people, imposter syndrome goes deeper than our ability to compete with others in skills or knowledge. It can affect our cultural and ethnic identity. When you don’t feel like you “belong” to a group of people, it can make you question your experiences and sense of identity, especially when how identify is often rooted in the way the world sees you.

I can only speak to my experience, but being Puerto Rican and Chinese made me feel like I needed to be “more” of those identities in order to be accepted by people who identified as being Chinese or Puerto Rican — including my own family — because I didn’t look like them or I didn’t have the same experiences as monoracial people. I’ve always been considered “half” or “watered down” versions of my Chinese and Puerto Rican identities.

Let’s break down some of the issues that multiracial individuals face.

Colorism

Within communities of color, there are examples of how lighter-skinned or people who have more traditionally European features are favored as better

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