I
cringe when I hear, “He died such a nice death!” This description is an oxymoron since I never
think of death as being nice.
Modifying the expression to “dying nicely,” that’s another matter. This implies patient equanimity after a full
and long life, freedom from pain and other distressing symptoms, the energy to
put one’s affairs in order, a support system of family and friends, and time to
say goodbye.
I
remember well the description of the death scene surrounding a national officer
of a Jewish organization. I had
witnessed his statesman-like qualities as he chaired board meetings and
exasperating plenary sessions of conventions.
I also had an opportunity to get to know him personally on a tour of
Israel. When his inevitable death
approached, he spent his days in bed at home, bringing order to his personal
affairs and involvement in numerous civic and charitable organizations. He cheerfully greeted numerous well-wishers,
consoling them as much as being consoled by their visits. He did not exhort God to change the evil
decree. From all that I heard, he was as
much a mensch while dying as he was while living.
Without
a statistical survey to corroborate my observations, I would say that the
process of dying seldom matches what I’ve just described. In defense of others whose deathbed scenes
weren’t so peaceful, my friend’s mental functions continued intact and his
symptoms were kept under control without clouding his intellect. This contrasts shaprly with a patient of
mine, a seventy-three-year old merchant, who was terrified of dying. He wouldn’t close his eyes for fear of not
waking up and refused sedatives for the same reason. He railed against God for punishing him with
an agonizing illness. He refused
psychiatric counseling and was disdainful of his rabbi, even refusing to allow
him in his hospital room. He struggled
to his last breath, all of which added to the suffering of his wife and
children.
And
being a cleric did not sustain another terminal cancer patient. Pain from prostate cancer, which had spread
to all his bones, was controlled with minimal dulling of his senses. It was ironic that this fifty-two-year old
priest would be asking me, “Why would God punish me? I’ve sacrificed my life to his service and
this is my reward?” Ill equipped to
enter a theological dialogue, I resisted the platitudinous reference to Job and
God testing his faith. I did give him an
opportunity to ventilate and I expressed my admiration of his contribution to
our community. This fell short of
relieving his religious turmoil.
Or
the Protestant minister who during an Easter sermon had said, “I can’t wait to
get to heaven and sit at the feet of my Lord Jesus Christ.” Seventeen years later at age seventy-six,
when he was suffering the ravages of untreatable lung cancer, it became time to
test his declaration. He failed
abysmally for he, too, was terrified of closing his eyes. I requested the patient’s wife to seek the
help of her husband’s pastoral superior but, like me, he also was at a loss to
bring solace to his colleague.
Then
there are the innumerable patients who are seldom awake as the large doses of
morphine that are needed to relieve their agony, dull their ability to communicate. Relief of pain dominates the entire process
of dying. Hopefully, conflicts were
resolved and goodbyes, tendered before this stage was reached.
Neither
patients nor their doctors have any control over the myriad scenarios by which
the dying process presents itself. Nor
does the patient’s psychological makeup always determine how he will react to
his particular scenario.
Clara,
a fifty-four-year-old schoolteacher, normally cheerful and stoical, lay dying
of inoperable widespread cancer, which had caused intestinal obstruction. Chemotherapy had failed months before. A plastic tube entered her nose on its way to
the small intestine. There were
intravenous needles in each arm, both covered with hemorrhages under the skin
from failed IV’s and numerous attempts to draw blood for laboratory tests and,
of course, there was a catheter into her bladder. This was not a scene one would call conducive
to equanimity. She and I had already
talked about relieving her intestinal obstruction symptoms by performing a
hazardous ileostomy so that the nasal tube could be removed, permitting her to
eat. Clara declined this, asking that I
let her die. “Please take out all these
dreadful tubes and let it end.” I told
her that without the nasal tube she would be in terrible pain and would soon be
vomiting feces; without the catheter, she would develop painful urinary
retention. On the other hand without the
intravenous solutions she would starve to death, usually a painless process,
taking about ten days. As though a judge
were offering her death either by the electric chair, by a lethal injection, or
by hanging, she made her choice. “Stop
the IVs.” The idea was intolerable to
the family and to the nurses who saw their role as nurturers. Finally, accepting the patient’s decision,
everyone consented to abide by her wishes.
Clara required little more than frequent mouth care. She became more relaxed knowing that her
travail would soon be over. She had more
patience for discussions with her husband and children. The onset of coma was gradual; she died in
her sleep from ventricular fibrillation.
An order “Do not resuscitate,” previously signed by the patient, was
honored.
Terminally
ill patients, particularly those who have witnessed the death of a family
member, fear uncontrolled pain. But
equally frightening is the prospect of suffocation. Medical ethicists debate whether or not
intubation (placing a plastic tube into the trachea to allow easy passage of
oxygen) falls in the category of “invasive” procedures for the patient who has
declared that nothing invasive be undertaken to keep him alive. In the case of John T. who was dying of
emphysema, it was doubtful that intubation would have done more than relieve
the exhaustion from the work required to move air in and out of his lungs. Watching a patient struggle for every breath
is a most unpleasant experience; for the patient it is a nightmare. John had smoked two to three packs of cigarettes
daily for forty-five of his sixty-five years.
A six-month attempt at reversing the disease by ceasing smoking at age
sixty-three came too late; his disease was irreversible. For a year he had managed to leave the house
carrying a canister of oxygen but in the last six months he didn’t have the
strength to get out of bed.
John’s
wife and children couldn’t get past their anger for his self-inflicted
premature departure from their lives. No
one shed a tear in his presence.
Meaningful communication hadn’t taken place for months. When it came time to consider helping John’s
breathing with an endotrachial or a tracheotomy tube (in his neck), no one in
his family could discuss the matter dispassionately. John, between strained breaths, expressed a
desire to die quickly and as soon as possible.
And yet when he and I sat alone to discuss this wish, he hardly
mentioned his fear of suffocating. “I
can’t face my family day in, day out. No
one talks to me. My kids hardly ever
visit me. You would think that they
would understand cigarette addiction and not treat me like a pariah. Everybody would be better off if I were out
of the picture.” I felt I earned my degree
that day when I arranged a consultation with a family psychotherapist. After three home visits not only had a
relaxed rapport developed between John and his family, but even his breathing
improved by a few, but significant, percentage points. Six months later John lapsed into coma and
died nicely at home surrounded by family.
Cousin
Saul, age sixty-three, a brilliant physician, fell into an altogether different
category of incurable illnesses shared by so many patients with a stroke or
Alzheimer’s disease. Saul’s stroke was
massive resulting in paraplegia and expressive aphasia. Though totally aware of his surroundings, in
no manner could he communicate with the hospital staff or with family. When my brother Jerry flew from Pittsburgh to California to visit
Saul, he couldn’t wait to leave the room for all Saul did was cry silently from
the frustration of not being able to speak.
Jerry compared Saul’s plight to that of a trapped animal. He wished that he were able to place a pillow
over our cousin’s face and end his agony.
In such situations all a patient’s preparations to face death soberly
and with dignity fail under siege by forces beyond his control. We onlookers breathe a sigh of relief when
the patient’s eyes are finally closed forever.
“Thank God, his dying is over.”
Too
seldom are Hollywood scripts adhered to. There are exceptions; these add beauty to our
lives. Take Janet M., a close family
friend. Wasting away from the ravages of
breast cancer, she designed her own home hospice situation before the word had
become a functioning concept. Janet lay
in her bed giving solace to her husband and children. She was able to handle with humor her
admonition to her husband to look for a second wife.
And
dear friend Beecie. She said to my wife,
Marcia, “I think it’s time to get my portrait painted.” She was referring to the joke concerning a
woman, who after her portrait was finished, asked the artist to add conspicuous
items of precious jewelry, earrings, a necklace, and even a tiara.
“But
why, if you don’t have any,” asked the puzzled artist.
She
answered, “I want to drive my husband’s next wife crazy looking for them.” Beecie didn’t mean it.
Then
there was Mary M., age forty-five, who astounded her physicians by persisting
free of symptoms despite widespread bone metastases. At the time of my frequent examinations we
actually joked about my helplessness (and that of my consultants) to influence
the inevitable shortening of her life.
Not deeply religious, she verbalized her curiosity about the afterworld
she was certain existed. Speaking to
Marcia, she said, “Keep your eyes and ears open. I’ll find a way to stay in touch with you. I’ll want to know about the books you’re
reading.”
My
Aunt Rose deserves honorable mention as an example of a strong life force
carrying her through what would have been insurmountable difficulties for the
average person. She suffered from blood
flow problems to her legs which would lead to their eventual amputation. In her
eighties she underwent by-pass surgery to improve the circulation in her legs,
delaying amputation by three years. When
gangrene developed in her toes, she accepted amputation of the foot and when
this failed, amputation of her leg above the knee. She was zealous with her exercise program;
within a few months Aunt Rose was walking with a prosthesis and a walker. She rarely missed a family function or a
Friday evening synagogue service. It was
only in the last week of her life six years after the first amputation, that
she became delirious as a result of gangrene of the remaining leg. She died within days after a second
amputation, six months short of her ninetieth birthday.
Without
entering the debate on assisted suicide, I can categorically state that the
most pleasant dying scene I have ever witnessed was Sara’s (described in detail
in Down with doubletalk to cancer patients in my memoir, By All
Means, Resuscitate). With no further
treatment available for her rapidly advancing cancer, she lay in her own bed
enveloped in loving care that only family and hospice could provide. Pain therapy was minimally effective but
fortunately did nothing to dull her mind.
Already having problems with swallowing and breathing, she knew that
suffocation was around the corner.
Paralysis in one arm would soon extend to all four limbs. She discussed every imaginable subject with
her family. With me she reviewed her
life story, her aspirations, and her satisfaction with the end-of-life plans
she had designed. She joked with us all. No one cried, not even at the moment Sara
swallowed the life-ending capsules; I had said goodbye an hour before,
reluctantly following legal advice not to accompany Sara to life’s exit.
The
expression “dignified death” troubles me.
In many instances it is the family’s dignity, which is offended by the
death scene. The patient may be beyond
concern for his appearance or the foul smells of his uncontrolled excretions;
we, his family, are. So we make frequent
diaper changes, bathe him and give mouth care, change his bed sheets and
pajamas, and comb his hair. Or if unable
to provide homecare, we choose the nursing home with the least offensive
ammonia odor. Since we are compelled to
give all respect to the body after a person dies, how much more so do we
demonstrate this respect while the patient remains alive.
End
of life decisions frequently are thrust upon us on an untimely basis. Heroic resuscitative maneuvers on a terminal
patient are instituted by well-intentioned emergency room personnel before
completely assessing the patient’s situation and before any discussion with
family. The urgency of the moment does
not allow time for perusing prior charts; the “Do not resuscitate” order lies
in limbo. But a red line has been
crossed. Discontinuing life supports is
more complicated than arranging not to begin them. The former may require a court order if
doctors aren’t in agreement with the family.
And at this point it is not the patient’s dignity, which is in jeopardy,
rather the family’s. Conflicts arise
among them over the decision to “pull the plug.” “For whose sake are we doing it? What’s your hurry? Are you impatient to end the dying
process? Are you concerned about wasting
our inheritance?”
I
was afflicted with these ruminations when my brother Jerry suffered a massive
stroke after coronary by-pass surgery.
MRI showed that a large, vital section of his brain was destroyed. It was almost certain that he would never
awake from his coma and if he did, the best we could expect would be an
existence like that which Cousin Saul achieved; Jerry had stated categorically
to me that he would never want that kind of life. The doctors agreed that supports should be
withdrawn. The only question was,
“When?” It was only day two of this final
illness. Jerry’s son asked that it not
be on his own birthday, which would be day three. What about my plane reservations taking me
back to Israel,
which allowed only enough time for burial and the prescribed days of
mourning? Or Jerry’s wife Irma’s wish to
keep Jerry with her as long as possible.
All of us tried to be objective when we made the decision to detach
Jerry from the respirator. I, for one,
didn’t feel dignified in the process. Many
years later my discomfort remains.
So, we all, patient,
family, and physician, work to lessen the tragedy of death. The patient tries
to resign himself to the inevitability of his demise and to put his financial
and emotional affairs in order. His
family is obliged to share the patient’s reaction to death, to be able to
discuss their sorrow on losing him while not resisting his acceptance of
dying. Lastly, the physician must
broaden his role of healer to caregiver until the patient’s last breath. This requires learning to let go, listening
to the patient’s fears and desires, being receptive to follow whatever path the
patient requests within limits of the law, and on rare occasions extending
these limits. Each participant can then
be said to have acted with nobility and. dignity