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Plato was one of the pioneers of Greek philosophy, a student of Socrates, and the teacher of Aristotle (Alós, 2018). His unique thinking made a difference in the world as he founded The Academy, an organization aimed at enhancing intelligence and promoting clear thinking among individuals (Villarroel, 2018). His goal was to achieve what he called "eudaimonia," or the full realization of the individual. In this process of personal growth, one of the most prominent aspects is love (Villarroel, 2018), which, according to Ortiz (2013), is one of the most important characteristics in people's lives. The Universality of Love Various artists, philosophers, poets, and even neuroscientists and psychologists have attempted to understand what love is (Vargas, 2020). However, defining this concept becomes complicated due to the diversity of uses, meanings, and feelings associated with it (Alós, 2018). Therefore, in correspondence with Alós (2018), one of the fundamental elements of love is that it is a universal concept related to affinity between people. In Spanish, the word "amor" encompasses a wide range of emotions and feelings (Alós, 2018). It ranges from the passionate and intimate desire characteristic of romantic love to the asexual emotional closeness that defines family love. It also includes the deep devotion or unity associated with religious love (Alós, 2018). According to Ortiz (2013), love drives one to do and experience what the biological body cannot comprehend, which is the heroic; for example, for love, one abandons peace and comfort to dedicate life to serving others, whether it is healing the sick or teaching children. From a Buddhist perspective, love is the desire for all beings to be happy and have causes for happiness (Alós, 2018). This desire includes all beings without exception, both close individuals and neutral people, and even enemies. The concept of compassion is also considered, meaning the desire for all beings to be free from suffering and its causes. In correspondence with Alós (2018), both Buddhist love and compassion establish a different viewpoint than what is commonly heard. However, regardless of the type of love being discussed, the emotions present are extremely intense and, in some cases, can be considered irresistible, making it impossible to escape them (Alós, 2018). In accordance with Alós (2018), love itself is a significant facilitator of human relationships; thus, it is a source of inspiration for the arts and an object of study for psychology. The Arrogant Act and the Shadow of Incompleteness According to Plato, beauty was equated with justice, goodness, and truth (Alós, 2018). In this context, love pursued these elements, as it needed them to be complete, launching itself in their pursuit (Alós, 2018). In his Socratic discourse, Plato described a previous race of beings that had characteristics of both sexes (Fischer, 2019). In correspondence with Fischer (2019), they were beings with four legs, four arms, and two faces joined in one head: they were perfect bodies, categorized as androgynous. According to the myth, these beings were so powerful that, in a fit of pride, they contemplated challenging the Olympian gods (Fischer, 2019). When Zeus noticed their intentions, he divided them into two, giving rise to the separation between men and women. In correspondence with Fischer (2019), since then, humans are born with a sense of incompleteness, and throughout their lives, they seek to recover what was lost by a simple act of arrogance. Once found, the individual regains their original strength, and the sense of lack can eventually fade away (Fischer, 2019). In short, according to Villarroel (2018), Plato's philosophy explains that humans seek love to feel complete because, for him, each human is nothing more than half of a person separated from their totality. Therefore, the search for the other half is entirely reasonable. However, in correspondence with Fischer (2019), it is interesting to note that Plato did not exclusively refer to heterosexual love but also suggested the possibility of beings composed of two masculine or feminine attributes, thus recognizing homosexuality as one of the possible variables in this conception. Beyond the Body For Plato, eros was an excuse to seek a higher level of knowledge (Fischer, 2019). To understand this, it is crucial to grasp that Plato's doctrine was based on the World of Ideas, as described in the Allegory of the Cave (Fischer, 2019). This explains that, paradoxically, beauty was unattainable but also omnipresent (Torres, n.d.). According to Torres (n.d.), Plato maintained that the world perceived through the senses expressed two realities: a material one, encompassing everything perceived through the senses, and an ideal one, where the essence of beauty resided. This duality explains why the essence of beauty can be found everywhere and in every imaginable individual, depending on the level at which virtue allows glimpsing the ideal world in the material surroundings (Torres, n.d.). It is then, according to Fischer (2019), that love acts solely as a stimulus for human beings to discover a subtle experience of beauty, from which, otherwise, they would be blinded. From this philosopher's perspective, people didn't fall in love with others but with the requirements of beauty they found in them (Torres, n.d.). According to Plato, when people encountered beauty, love arose, defined as an impulse or determination that pushed individuals to explore and contemplate that beauty (Alós, 2018). In this way, Platonic love is not about an unattainable or impossible love but a love that transcends the limits of physical beauty, perhaps making it challenging to achieve. Therefore, according to Alós (2018), it is a series of phases that occur gradually. The first phase is the beauty of the body, starting with a feeling of love for a particular beautiful body and developing to appreciate beauty in general (Alós, 2018). In other words, according to Ortiz (2013), love for the beauty of the body is an aesthetic education; one loves a body, and beyond that, it is seen that beauty is not limited to a single body. Instead, the beauty of one body is the twin sister of another, and not only are people beautiful, but there is beauty in everything: in nature, in animals, in mountains, and in clouds. The second step is the love for the beauty of souls, for moral beauty, for behavior, where, after overcoming the barrier of appreciating and falling in love with the physical appearance of a person, individuals focus on the inner aspects; related to the moral and cultural plane of the person (Alós, 2018; Ortiz, 2013). In this phase, love transcends the physical and turns towards the soul (Alós, 2018). According to Ortiz (2013), a beautiful soul is preferred over a beautiful body, a good character over green eyes, a wise heart over long legs; there is an inner beauty valued more than the physical. The third phase is the beauty of wisdom, where the path of appreciating the beauty of the soul leads to a love for knowledge, ideas, and goes beyond the loved person (Alós, 2018). In other words, according to Ortiz (2013), from now on, the person is capable of recognizing the beauty in all activities and laws, developing love for knowledge, spirit's projections, sciences, and arts, reaching the highest: love for the beautiful. In this final phase, beauty is in itself (Alós, 2018). When the person manages to overcome the three previous phases, a new and definitive door opens, offering the opportunity to experience love for beauty detached from any object or subject. This last step is characterized by knowing beauty passionately, disinterestedly, and purely, a feeling that is not distorted or changed over time. Consequently, in correspondence with Alós (2018), it is not an impossible love in itself but is based on the appreciation of ideas and perfect, intelligible, and eternal forms. Desmitifying Platonic Love Plato wasn't as self-centered as to put his name on one of his philosophical contributions (Torres, n.d.). The term "platonic love" was first coined by Marsilio Ficino in the 15th century (Alós, 2018). This kind of love focuses on the beauty of a person's character and intelligence rather than their physical appearance. However, it's a love that only exists in the world of ideas, where it's considered perfect and incorruptible (Alós, 2018). Therefore, according to Torres (n.d.), it's quite challenging to use this concept with the same precision as Plato did, as both the context and the way of thinking have changed significantly since the time of Athens over 2000 years ago. Plato based his theory entirely on the world of ideas, leaving little room for concrete guidelines on how to properly experience love, as if the way of moving and acting in physical space were fundamental (Torres, n.d.). According to Plato, the purity of the loving feeling was unattainable since love was not based on interests but on virtue (Alós, 2018). In other words, according to Alós (2018), it would be a perfect love, and perfection is just an illusion in the real world, possible only in the world of ideas. For this reason, Platonic love is a type of love that, for Plato, not only manifested physically but was also linked to an object of desire beyond the material (Torres, n.d.). In this sense, according to Alós (2018), the term is consistent with what this philosopher extols about love. However, it only covers a small part of what the complete notion of Platonic love implies, turning it into a colloquial expression and a common misconception. References Alós, D. (2018). ¿Qué es el Amor Platónico?. La Mente es Maravillosa. Recuperado 24 May 2021, a partir de https://lamenteesmaravillosa.com/que-es-el-amor-platonico/ Fischer, A. (2019). Pasos que Debes Seguir Para Encontrar al Amor de tu Vida. Culturacolectiva.com. Recuperado 24 May 2021, a partir de https://culturacolectiva.com/historia/que-es-el-amor-platonico-segun-la-filosofia Ortiz, S. (2013). ¿Qué nos Enseña Platón del Amor?. Revista Esfinge. Recuperado 24 May 2021, a partir de https://www.revistaesfinge.com/2013/10/que-nos-ensena-platon-del-amor/ Torres, A. (s.f.). Amor platónico: una guía para amar en tiempos modernos. Psicologiaymente.com. Recuperado 24 May 2021, a partir de https://psicologiaymente.com/pareja/amor-platonico-guia-amar-tiempos-modernos Torres, A. (s.f.). La Teoría del Amor de Platón. Psicologiaymente.com. Recuperado 24 May 2021, a partir de https://psicologiaymente.com/psicologia/teoria-del-amor-platon Vargas, M. (2020). Qué es el Amor y Cuál es su Verdadero Significado. Marca de Mujer. Recuperado 29 May 2021, a partir de https://marcademujer.com/que-es-el-amor/ Villarroel, M. (2018). El Amor Platónico: la filosofía del romance según Platón. culturizando.com. Recuperado 24 May 2021, a partir de https://culturizando.com/amor-platonico-la-filosofia-del-romance-segun-platon/

The Cave Allegory is one of the great allegories of idealist philosophy that influenced the thought of Western cultures (Triglia, n.d.). This myth is a manifestation of Plato's theory of ideas, which appears in various of his works, but mainly in The Republic (Triglia, n.d.). Essentially, the Cave Allegory serves as a window into Plato's theory of the two fundamental realities: the intelligible world and the sensible world (Rodríguez, 2020). In the intelligible world, eternal and unchanging ideas reside, accessible only through the exercise of reason. According to Rodríguez (2020), this world of abstractions is the realm of reason and the only true one. On the other hand, there is the sensible world, the physical world accessed through the senses (Rodríguez, 2020). It is subject to processes of change, creation, and corruption and is therefore mere appearance. This world, constructed by the Demiurge in accordance with the archetype of the intellectual world, acts as a mere duplicate. In other words, according to Rodríguez (2020), the sensible world is real insofar as it participates in the intelligible world. From this interconnectedness between the physical and the world of ideas arises a reality full of light and shadows (Lemos, 2017). On one hand, there is reality as it is, and on the other hand, there is a fictional reality, where beliefs and illusions take center stage (Lemos, 2017). In short, according to Triglia (n.d.), this allegory is, at its core, a fictional narrative that provided a profound understanding of how Plato conceived the relationship between the physical and the world of ideas, as well as how human beings navigate through these domains. The Allegory of the Cave In his masterful work, Plato begins his narrative by delving into the lives of men who have been chained in the depths of a mysterious cave since birth (Lemos, 2017). In line with Guerri (2021), this initial setup implies that these individuals have been deprived of any opportunity to understand the origin or purpose of their confinement. In this scenario, the place is divided into two sections separated by a partition: on one side, there is the chamber of the captives, where their only perspective is the wall at the back of the cave; on the other side, behind the partition and out of sight of these prisoners, a pathway unfolds along which other individuals carry all sorts of objects, while behind them, a fire burns, projecting the shadows of these objects onto the wall of the cave, observed by the chained observers (Lavernia, 2020). Thus, as Triglia (n.d.) maintains, the only perception these people can acquire is the vague silhouette of trees, animals, mountains, humans, and other elements. Parallel to this conception, Plato narrates that the carriers of these objects engage in dialogue with each other, generating an echo reverberating within the cave, adding to the sensory experience of the prisoners (Lavernia, 2020). In summary, these individuals lack the capacity to perceive anything beyond the shadows cast on the wall and to hear beyond the echoes generated by those voices. Devoid of any other visual experience, they come to believe that these shadows are the only true existence and attribute the creation of the echoes to the shadows themselves (Lavernia, 2020). However, Lemos (2017) reveals that this understanding is, in reality, an illusion, an artifice designed to divert their attention from the genuine truth. Plato continues with the story of one prisoner who dared to turn around and see what lay beyond (Lemos, 2017). Initially, this experience left him confused and agitated, especially due to the light he glimpsed in the background, namely the fire. According to Lemos (2017), this initial moment sowed the seed of suspicion: had he lived up until that point believing that the shadows were the sole content of his reality when, in fact, there was much more? Each step forward was imbued with conflicting yearning, as the temptation to return to the familiarity of the shadows was constant. However, with tenacity and perseverance, he advanced (Lemos, 2017). Gradually, he began to acclimate to the unknown before him. Without allowing confusion to overwhelm him or succumbing to the pull of fear, this individual ultimately managed to free himself from the chains of the cave. Despite his successful journey, Lemos (2017) points out that upon returning hastily to share his epiphany with his companions, he encountered mockery and contempt, expressions of disbelief from those still trapped within the jaws of the cave. Meaning The Cave Allegory underscores how ignorance can take the form of an uncomfortable reality once people become aware of its existence (Lemos, 2017). This narrative draws connections between humans and the chained prisoners, as both share the limitation of their vision beyond the shadows that weave an illusion of reality, superficial and deceptive (Triglia, n.d.). The light of the fire acts as a distracting backdrop that diverts their attention from reality, namely the cave. In short, according to Triglia (n.d.), the sensible world resembles the cave, where some individuals find their existence limited and chained, with an inability to avert their gaze from the distant wall. The uninterrupted repetition of this single vision since birth suppresses any curiosity or need to turn and explore the realities the shadows reflect (Lemos, 2017). Nevertheless, in a revealing twist, one of the prisoners breaks free from his bonds and confronts true reality. But this act of liberation brings confusion and discomfort: the intense brightness of the fire forces him to turn his head, and the blurry forms he encounters seem less tangible than the shadows that defined his previous existence (Triglia, n.d.). Essentially, this process, according to Rodríguez (2020), becomes a dialectical journey, starting from ignorance and culminating in the attainment of truth. In this sense, education plays a crucial role (Rodríguez, 2020), guiding individuals toward perceiving absolute truths and fundamental values, extracting them from the deceit and prejudice that pervade their lives (Wilkins, 2020). As Rodríguez (2020) suggests, once truth is assimilated, the liberated person is faced with the challenging task of returning to the cave and sharing their understanding with their companions, even though this revelation of truth might be met with skepticism and even disdain. However, this return to the cave is not without risks, as any account of reality would be subject to ridicule and contempt (Triglia, n.d.). Therefore, not everyone is willing to leave the safety of the cave and break free from their chains (Rodríguez, 2020). Furthermore, the allegory captures the challenge many philosophers confront: instead of being welcomed with appreciation, their teachings are actively rejected (Wilkins, 2020). In fact, Socrates paid with his life for his philosophical ideas, being accused of "corrupting" the youth of Athens and questioning the status quo. Wilkins (2020) suggests that Plato not only discussed the importance of philosophy and knowledge but also paid tribute to the death of his friend and mentor. On another note, while Plato provides an explanation of the elements that make up this allegory, challenges persist in understanding the role of the fire burning in the cave (Fernández, 2020). At times, this fire is overlooked or posited that the external Sun causes the shadows projected on the wall. However, according to Fernández (2020), the truth is that these shadows result from the manipulation of the fire's light by the so-called "Masters of the Cave." Plato presents two crucial elements in the allegory. Firstly, the fire exemplifies sunlight, which, by casting deceptive shadows, beguiles the prisoners about authentic reality (Fernández, 2020). On the other hand, the Sun in the allegory represents the Idea of the Good, which governs the intelligible realm and relates to truth and intelligence. The relationship between fire and the Sun may generate ambiguity. The key to understanding this lies in recognizing that fire symbolizes the Sun, and the latter, in the allegory, personifies the Idea of the Good. According to Fernández (2020), the fire's light, by projecting shadows in the cave, illustrates how perceptions are often mere shadows of true reality. The Allegory of the Cave Today It is remarkable how the perspective offered by the Cave Allegory can be translated into the present day (Lemos, 2017). In accordance with Triglia (n.d.), this ancient tale incorporates a series of concepts widely shared in idealist philosophy: the existence of a truth that exists independently of people's opinions, the presence of constant deceptions leading people away from that truth, and the qualitative change that comes with accessing that truth—once known, there is no turning back. In other words, the individual who has gained this knowledge cannot return to the belief that the shadows projected on the wall are anything more than representations of animals, mountains, and trees (Guerri, 2021). According to Triglia (n.d.), these elements can resonate in everyday situations, especially in how media and predominant perspectives shape various interpretations. Initially, the deceptions resulting from the willingness to provide limited information to others or the lack of scientific and philosophical progress might reflect the phenomenon of shadows projected on the cave wall (Triglia, n.d.). These deceptions, rather than being the result of individual intentionality, stem from the very nature of material reality, which acts as a mere reflection of true reality: the world of ideas. One aspect explaining why lies have such an impact on human life is that they consist of what appears evident from a superficial point of view. According to Triglia (n.d.), if there is no reason to question something, it is not done, and its falsehood prevails. From another perspective, the individual who chooses to break free from the chains faces a difficult decision (Lemos, 2017). On one hand, the breaking of chains by the individual leaving the cave bears similarities to a major personal transformation (Guerri, 2021). Whether leaving behind a person, a situation, an ideology, or a harmful religion, that revolution would be a complete liberation from the chains (Guerri, 2021). On the other hand, the act of liberation also resembles the rebellion that, in more contemporary terms, might be termed a paradigm shift (Triglia, n.d.). This approach, as described by Lemos (2017), can be subject to criticism and might even have tempted the individual to abandon their attempt. Additionally, the ascent toward truth represents a challenging and bewildering process that demands abandoning entrenched beliefs, generating insecurity and fear (Triglia, n.d.). In this transformative process, a psychological shift occurs, and the new perception of the world is shaped by past experiences (Guerri, 2021). In fact, according to Triglia (n.d.), this is exemplified in the image of someone trying to leave the cave rather than staying still, who, upon exiting, is dazzled by the light of reality. Lastly, the return would be the final phase of the myth, consisting of the dissemination of new ideas that, due to their impact, can evoke confusion, contempt, or hostility by questioning the dogmatic foundations underpinning society (Triglia, n.d.). Nevertheless, according to Triglia (n.d.), the notion of truth is linked to the concept of the good and goodness—meaning that the person who has accessed authentic reality has a moral obligation to liberate others from ignorance and must therefore spread their knowledge. This final idea makes Plato's Cave Allegory not exactly a story of personal liberation (Triglia, n.d.). It represents an approach to accessing knowledge that, while originating from an individualistic perspective, emphasizes that it is the individual who, through their own efforts, gains access to the truth by engaging in a personal struggle against illusions and deceptions. However, as Triglia (n.d.) asserts, once a person reaches this stage, they should carry the knowledge to others. References Fernández, J. (2020). EL MITO DE LA CAVERNA DE PLATÓN: QUÉ SIGNIFICA EL FUEGO QUE ARDE EN SU INTERIOR. José Carlos Fernández Romero. Recuperado 21 May 2021, a partir de https://josecarlosfernandezromero.com/2020/10/12/el-mito-de-la-caverna-de-platon-que-significa-el-fuego-que-arde-en-su-interior/ Guerri, M. (2021). El mito de la caverna de Platón: qué es y qué implica. Psicoactiva. Recuperado 25 May 2021, a partir de https://www.psicoactiva.com/blog/el-mito-de-la-caverna-de-platon-que-es-y-que-implica/ Lavernia, K. (2020). Platón. Biografia, Pensamiento y Obras. Alejandra de Argos. Recuperado 15 May 2021, a partir de https://www.alejandradeargos.com/index.php/es/completas/42-filosofos/41827-platon-biografia-pensamiento-y-obras Lemos, R. (2017). El mito de la caverna de Platón: la dualidad de nuestra realidad. La Mente es Maravillosa. Recuperado 21 May 2021, a partir de https://lamenteesmaravillosa.com/el-mito-de-la-caverna-de-platon-la-dualidad-de-nuestra-realidad/ Rodríguez, P. (2019). Mito de la caverna - RESUMEN Y SIGNIFICADO. unprofesor.com. Recuperado 21 May 2021, a partir de https://www.unprofesor.com/ciencias-sociales/mito-de-la-caverna-resumen-y-significado-3129.html Triglia, A. ​El mito de la caverna de Platón (significado e historia de esta alegoría). Psicologiaymente.com. Recuperado 21 May 2021, a partir de https://psicologiaymente.com/psicologia/mito-caverna-platon Wilkins, J. (2020). The Meaning Behind Plato’s Cave. Medium. Recuperado 21 May 2021, a partir de https://historyofyesterday.com/the-meaning-behind-platos-cave-403011d240a9

Platonic reasoning has several starting points, but one of the most relevant is the discovery of a supersensible reality, which has had a significant impact on Western culture (Lavernia, 2020). To manifest this novelty, Plato used a symbolic image employed by the Presocratic philosophers. According to Lavernia (2020), in material and sensible terms, however, Platonic philosophy set aside physics and charted a new path that involved the transition from sensible knowledge to supersensible knowledge. In other words, while the Presocratic philosophers would explain the beauty of something in physical terms, such as its color or shape, Plato showed that these factors do not determine the cause for which various sensible objects appear to be beautiful (Lavernia, 2020). Lavernia (2020) mentions that the beauty of these objects seems to depend on something beyond their individual figure or color, suggesting the existence of a higher cause that explains their intrinsic beauty, something nonsensible and invisible. Plato referred to these intelligible realities that transcend the changing appearance of things as ideas or eidos, which represent exclusive and immutable archetypal models of certain objects, such as the idea of a circle or a chair (Lavernia, 2020). These terms can also refer to common characteristics between two or more things or to a type of thing based on a characteristic (Meinwald, 2020). However, according to Lavernia (2020), ideas are not mere thoughts or mental objects, but purely intelligible entities that can only be grasped through wisdom, disregarding the senses. The theory of ideas is the core of Platonic philosophy, encompassing physics, ethics, politics, and the theory of knowledge (Lavernia, 2020). This theory developed throughout Plato's life and is primarily addressed in critical dialogues such as The Republic, Phaedo, and Phaedrus (Regader n.d.; Rodríguez, 2019). Rodríguez (2019) mentions that it is believed that Plato learned this theory from his teacher Socrates. Ontological Dualism Plato revisited the fundamental questions posed by the pre-Socratic philosophers: What exists? and How does the cosmos function? According to Triglia (n.d.), Plato asserted that grand human ideals, such as goodness and justice, are perfect and valid in any context, but the surrounding world always undergoes change due to events in time and space: trees grow and wither, people age and vanish, mountains are shaped by storms, the sea changes with the wind, and so on. Furthermore, Plato noted that the knowledge gained from the environment is not universal but depends on each person's perspective and available information (Triglia, n.d.). For example, from afar, an ox may seem large, but upon approaching, one may notice that the tree next to it is nearly a bush, and the animal is quite small. However, behind the perceived things, there appear to be ideas that help comprehend the ever-changing chaos of the matter that forms things. For instance, when observing an olive tree, one knows it is a tree, and upon seeing a pine tree, which is quite different, one also understands it is a tree. In short, according to Triglia (n.d.), ideas serve to think correctly and avoid getting lost in constant confusion since they are valid everywhere. Nevertheless, according to Plato, ideas exist in a realm separate from the physical world (Triglia, n.d.). For him, when different types of chairs are observed and recognized as such, individuals are not merely acknowledging the common physical properties of these objects; rather, an idea of a chair is created that transcends the objects themselves (Triglia, n.d.). Thus, Plato postulates the existence of two worlds: the sensible world, or the world of the senses, and the intelligible world, or the world of reason (Rodríguez, 2019). In accordance with Rodríguez (2019), this is what is known as ontological dualism. On one hand, the intelligible world is the world of ideas, universals, and essences, and it is the only true world (Rodríguez, 2019). This world is accessible solely through reason, through a dialectical process that leads from ignorance to knowledge of the ideas (Rodríguez, 2019). In it, ideas are not all equal and are hierarchically classified; there can exist mathematical or geometric forms, as well as moral or aesthetic values that are preceded by the idea of the good (Lavernia, 2020). Moreover, according to Rodríguez (2019), this world transcends space and time, and it is the place where ideas reside, which are immutable and eternal, as well as the soul before its birth into the body. On the other hand, the sensible world refers to the physical and material realm, the realm of particular objects that can be perceived through the senses (Rodríguez, 2019). Therefore, in this world, real knowledge of the rational world cannot be attained, only opinion (Rodríguez, 2019). It is a changing and imperfect world, susceptible to transformations, generation, and destruction (Lavernia, 2020). Additionally, it is characterized by spatiality and temporality (Rodríguez, 2019). Correspondingly with Rodríguez (2019), the visible world, also referred to as the world of appearances, has existence due to its participation in the world of ideas. Plato argues that there is a resemblance between objects in the sensible world and those in the intelligible world, which he calls participation. Each physical element has its corresponding idea, a perfect version in the mind that does not originate from the material realm but from the world of ideas (Triglia, n.d.). In this way, the reality perceived through the senses is essentially an illusion, consisting of deficient copies of elements from the world of ideas, which present imperfections that distort their true essence (Triglia, n.d.). In summary, according to Rodríguez (2020), material objects participate in ideas, and their degree of perfection is determined by their proximity to the universal. Epistemological Dualism For Plato, the existence of two orders of reality is closely related to his theory of knowledge, making the doctrine of ideas have an epistemological aspect, meaning it is related to the nature of knowledge and its different levels (Lavernia, 2020). In fact, Plato's theory of ideas posed an important question: how is it possible for human beings to be connected to both realms, despite the world of ideas and the material world being two separate domains? To answer this, Triglia (n.d.) mentions that the philosopher argued that what is perceived is actually a mixture of two elements: the body and the soul. On one hand, the body has senses to comprehend what happens in the physical world, but it is imperfect, vulnerable, and susceptible to the deception of appearances (Triglia, n.d.). In other words, the body belongs to the sensible world, as it is perishable and corruptible, subject to creation and destruction, and constantly changing, while the soul is trapped within it (Rodríguez, 2019). Therefore, according to Rodríguez (2019), the body is considered a prison for the soul. On the other hand, the soul is the most valuable part of a human being and, before being trapped in a body, it existed in the world of ideas. However, it fell and will only be liberated from the body and return to the world of ideas after physical death (Rodríguez, 2019). Since it has already lived in the intelligible world, the soul already knows the ideas. Thus, for Plato, knowledge is nothing more than remembering what the soul already knew but had forgotten when it fell to Earth. This is referred to as the theory of reminiscence, which appears in the dialogue of Phaedo, according to Rodríguez (2019). References Lavernia, K. (2020). Platón. Biografia, Pensamiento y Obras. Alejandra de Argos. Recuperado 15 May 2021, a partir de https://www.alejandradeargos.com/index.php/es/completas/42-filosofos/41827-platon-biografia-pensamiento-y-obras Meinwald, C. (2020). Plato | Life, Philosophy, & Works. Encyclopedia Britannica. Recuperado 27 April 2021, a partir de https://www.britannica.com/biography/Plato#ref281697 Regader, B. Los impresionantes aportes de Platón a la Psicología. Psicologiaymente.com. Recuperado 7 April 2021, a partir de https://psicologiaymente.com/psicologia/platon-historia-psicologia Rodríguez, P. (2020). La TEORÍA de los dos MUNDOS de Platón. unprofesor.com. Recuperado 15 May 2021, a partir de https://www.unprofesor.com/ciencias-sociales/cual-es-la-teoria-de-los-dos-mundos-de-platon-412.html Rodríguez, P. (2019). Mundo sensible y mundo inteligible. unprofesor.com. Recuperado 15 May 2021, a partir de https://www.unprofesor.com/ciencias-sociales/mundo-sensible-y-mundo-inteligible-definicion-3059.html Rodríguez, P. (2019). Teoría de las ideas de Platón. unprofesor.com. Recuperado 15 May 2021, a partir de https://www.unprofesor.com/ciencias-sociales/teoria-de-las-ideas-resumen-breve-3094.html

Plato's philosophy is characterized by a combination of dialectic and analogy, both in its form and its content (Pons, 2019). Plato's dialogues use the term "dialectic" to refer to any method recommended as a vehicle for philosophy (Meinwald, 2020). However, López (2015) cautions against associating dialectic solely with question-and-answer objections, as this quality is shared with various procedures of ancient Greece in Plato's time. Dialectic is not just a learned discipline, but rather a practice that is carried out (López, 2015). This practice applies not only to spoken dialogue but also to the generation of writings. Therefore, the skill of the dialectician lies in clarifying signs that require explanation due to their lack of intrinsic clarity. In this sense, dialectic is understood as an analysis of language beyond oral questions and answers. According to López (2015), it is based on inputs provided by science and also analyzes discourses in general, including the smallest aspects, namely, names. Following this line of thought, it is possible to find Heraclitean roots in Platonic ideologies, represented by the famous phrase "everything flows" (López, 2015). In correspondence with López (2015), Plato proposes to find unity precisely where everything flows, in the midst of a river that will never be the same. Undoubtedly, the search for unity is one of the great characteristics of dialectical exercise (López, 2015). Cratylus, a teacher of Plato before Socrates, believed that in language, there is nothing permanent and that existing things are multiple and changing. He said that it is even difficult to assert with certainty that something exists since at the moment we say it, the object has already changed (López, 2015). In short, according to Pons (2019), Plato's reasoning on dialectic is based on the problem of unity and multiplicity, where truth presents itself as a combination of both. Finally, this method presupposes that knowledge of a specific subject cannot be obtained in isolation but must be integrated into a broader explanatory structure (Meinwald, 2020). Therefore, to understand if an act is pious, it is necessary to know what piety is. This requirement allows the interrogator to correctly formulate questions related to the defendant's original claim. Meinwald (2020) mentions that if a contradiction arises during this process, the supposed expert reveals that they do not have complete mastery of knowledge since, if they did, they would have avoided the contradiction. Dialectic in Meno In Plato's dialogues, the term dialectic is not mentioned in the early periods or Socratic dialogues (López, 2015). The first reference to the term dialectic is found in a dialogue called "Meno" (Cañas, 2010). According to López (2015), the absence of the term implies that its function can be interpreted similarly to the Socratic method. Dialectic is introduced when Socrates initiates his dialogue with Meno to discuss virtue. In this case, Socrates makes a small differentiation in the approach to the problem. After defining the problem and changing the way of responding, the distinction between dialectic and eristic is emphasized. Thus, according to López (2015), Plato insists on differentiating these two forms of conversation. For this to happen, two conditions must be met: responding calmly and dialectically, and conducting the inquiry among friends (López, 2015). These requirements are necessary for any investigation in search of truth, beyond mere recognition or mutual praise. Additionally, the use of shared expressions is required, suggesting that knowledge of language is fundamental to achieve those shared expressions. However, according to López (2015), Socrates points out that within the dialogue, it is not necessary to have specific knowledge of the language, but it is important for the other person to know some shared expressions, as apparently that is the knowledge being sought. Dialectic in The Phaedrus Plato's dialectic, although not postulated by Socrates, draws inspiration from its roots (Cañas, 2010). In his work "The Phaedrus," the superiority of spoken word over written word is emphasized, as demonstrated by Socrates in his teachings. According to Cañas (2010), for a true philosopher, writing is merely a shadow of spoken word. When a true philosopher writes, it is done as a pastime, to aid their own memory in old age or for anyone who wishes to follow in their footsteps. In this dialogue, Plato presents an important idea: each discourse or written word acquires a certain autonomy from its author as it freely circulates among readers with varying levels of understanding or ignorance. The text does not know to whom it is directed, as the words metaphorically move in all directions (Pons, 2019). This raises the question of whether written word requires the author's assistance to defend itself or if it can independently respond to the reader's inquiries. In essence, as stated by Pons (2019), Plato questions to what extent the author's intentions in writing can be distorted if the text is not read, interpreted, and understood correctly. Hence, in the absence of the author, the written discourse lacks the means to be properly understood (Pons, 2019). Therefore, according to Pons (2019), it is crucial for the reader to appropriate the written content and understand that written language is an additional source of information that cannot replace or substitute for thinking and reflecting upon the problems the reader faces. Dialectic in The Republic During the composition of The Republic, Plato focused on developing positive viewpoints and considered dialectic not as a technique of proof, but as a way of stating what each thing truly is (Meinwald, 2020). In this sense, The Republic emphasizes that true dialectic takes place when one thinks exclusively in the abstract and unchanging realm of forms; it requires reason to establish a non-hypothetical starting principle, namely the good, and then derive further conclusions from this theory. However, Meinwald (2020) mentions that since this part of the dialogue is only a programmatic sketch, no concrete examples of the activity are provided. On the other hand, in The Republic, Plato presents dialectic as the culmination of all sciences and as the final and highest study of the true philosopher (Cañas, 2010). In Plato's proposed curriculum, dialectic is reserved for those who are over thirty years old, raising concerns about the harm that premature initiation into dialectic can cause in young souls. Therefore, Plato embarks on a campaign to discredit the sophists and eristics, whom he does not directly name, referring to them as flatterers and impostors. According to Cañas (2010), Plato believes that dialectic practiced at a young age becomes a game whose sole purpose is contradiction. Dialectic in Parmenides In Parmenides, a dialectic is presented that Socrates must undertake in his youth to properly understand the Forms (Meinwald, 2020). This exercise, which Parmenides showcases in the second part of his work, is extremely challenging, consisting of eight argumentative sections. When engaging with this exercise, the reader is faced with the task of making a distinction that involves a sophisticated development of the theory of Forms. Therefore, according to Meinwald (2020), this understanding of dialectic provides a central place for the specification and explanation of each topic in terms of gender and differentiation. Dialectic in The Philebus The method of differentiation, as part of dialectics, is a divine gift that reveals the relationship between the one and the multiple (Pons, 2019). Plato considers the division into genders and species within dialectics to be important, giving a certain priority to dichotomy. However, according to Pons (2019), caution must be exercised in abusing this dichotomy and resorting to paradigm or analogy as support for dialectics. In Philebus, it is emphasized that dialectics is primarily an ethical process related to virtue and reflection on a good life (Pons, 2019). Indeed, Pons (2019) mentions that the practical dimension of living knowledge requires reflecting on the concept of the good, examining what kind of life is preferable: pleasure, the good, or a combination of both. Dialectic in The Sophist In his work "The Sophist," Plato emphasizes that the fundamental characteristic of dialectics is the classification by genres, that is, the distinction between different categories to find their compatibility and the ability to gather and synthesize, thus creating a sieve that reveals the articulation of elements (Pons, 2019). However, at the beginning of the text, Plato proposes a simpler method to define the activity of the sophist: the paradigm of the angler. In fact, according to Pons (2019), this analogical and didactic method is based on the use of a paradigmatic example. Dialectic in The Politicus In his work "The Politicus," Plato demonstrates that the method of division fulfills its function when it aligns with the articulations of reality, thus avoiding excesses (Pons, 2019). It is crucial to establish differences and seek connections to determine specific characteristics, which is essential in dialectical development. Furthermore, in accordance with Pons (2019), the idea of paradigm used in "The Politicus" also plays a key role in complementing dialectic through the use of analogy. References Cañas, R. (2010). La Dialéctica en la filosofía griega. Redalyc.org. Recuperado 7 May 2021, a partir de https://www.redalyc.org/pdf/666/66620589003.pdf López, J. (2015). Vista de ¿Qué es la dialéctica? Una indagación hasta el Crátilo. Revistas.uptc.edu.co. Recuperado 7 May 2021, a partir de https://revistas.uptc.edu.co/index.php/cuestiones_filosofia/article/view/5361/4474 Meinwald, C. (2020). Plato | Life, Philosophy, & Works. Encyclopedia Britannica. Recuperado 27 April 2021, a partir de https://www.britannica.com/biography/Plato#ref281697 Pons, J. (2019). Dialéctica platónica y metodología. Redined.mecd.gob.es. Recuperado 7 May 2021, a partir de https://redined.mecd.gob.es/xmlui/bitstream/handle/11162/195214/Dialéctica.pdf?sequence=1&isAllowed=y

From the field of psychology, theories have been developed that explain the grieving process and its determinants (Pastor, 2021). These theories provide a general orientation but cannot encompass the uniqueness of each case. Therefore, it is necessary to attend to each person in a specific way, respecting their individual experience of grief. Grieving involves an evolution, emotions, and psychological processes that are understood in general terms but have exclusive nuances for each individual. Understanding the theory can facilitate the process but does not determine the "how" for each person. This does not mean that grief will inevitably become complicated due to predictors of pathological grief. In correspondence with Pastor (2021), these factors can serve as an alert to explore grief more deeply and to observe its evolution, as well as the influence of that factor. Risk and Protective Factors The grief process and its likely course depend on a variety of circumstances surrounding the loss (Pastor, 2021). Among these circumstances, risk factors and protective factors are distinguished. The former are those that increase the likelihood of complicating grief when present in the bereaved, while the latter are those that facilitate grief when present in the context (Pastor, 2021). The development of grief is also determined by some elements related to the cause and environment of death, the personality and psychosocial resources of the mourner, the socio-family environment, and the type of relationship with the deceased (Guillem, Romero & Oliete, n.d.). These elements have been extensively researched and documented in the scientific literature (Pastor, 2021). Therefore, in accordance with Guillem, Romero & Oliete (n.d.), individuals at higher risk of not following the normal course of grief can be identified. Factors that Can Complicate Bereavement While responses in normal grief may modify and attenuate over time, responses in complicated grief remain or worsen (Ogliastri, 2020). This can lead to a state of persistent and intense mourning that hinders the recovery of the grieving individual (Ogliastri, 2020). According to Guillem, Romero & Oliete (n.d.) and Ogliastri (2020), risk factors that may lead to complicated grief include sudden, unexpected, or violent death, such as an accident, suicide, or murder; multiple or uncertain losses, such as when the body is not found; the death of a child or adolescent; mourners at extreme ages of life, overly dependent or with an ambivalent relationship with the deceased; a history of previous difficult grief, depression, or other mental illness; limited social-family support, real or perceived; limited personal resources or detachment from the traditional socio-religious support system. The death of a loved one can also result in other associated losses (Ogliastri, 2020). For example, if the deceased was the head of the family, surviving family members may experience the loss of income, property, and social status, among others, making the grieving process more challenging (Ogliastri, 2020). These determinants illustrate the diversity of factors influencing the grieving process (Pastor, 2021). It is a complex and multidimensional process that affects all aspects of human existence. Therefore, professional attention to the mourner requires a detailed analysis of all factors surrounding the loss, as they all impact the development of the grieving individual (Pastor, 2021). In summary, according to Guillem, Romero & Oliete (n.d.), it is crucial to be attentive to the presence of one or more of these factors to prevent the development of complicated grief. Complicated Grief and Personality In addition to the different characteristics that surround the grieving process, it is crucial to consider personal factors when explaining the state of the mourner (Blanco, 2020). Thus, the risk of experiencing complicated grief increases when there is a greater emotional dependence on the deceased or when the personality is more neurotic and less extroverted. On the contrary, extroverted individuals may benefit from protective social factors, such as the support of their loved ones and the ability to narrate grief with more positive aspects, as long as they do not engage in externalizing behaviors, such as alcohol or drug consumption (Blanco, 2020). Therefore, Blanco (2020) emphasizes the importance of understanding the motivations underlying the painful fixation on what is lost, as each person has unique reasons that bind them to what is no longer present. References Blanco, E. (2020). Duelo normal y duelo complicado. Persum Psicólogos Oviedo. Recuperado 3 October 2021, a partir de https://psicologosoviedo.com/especialidades/depresion/duelo-normal-y-duelo-complicado/#factores-de-riesgo-en-el-proceso-de-duelo Guillem, V., Romero, R., & Oliete, E. MANIFESTACIONES DEL DUELO. Seom.org. Recuperado 3 October 2021, a partir de https://seom.org/seomcms/images/stories/recursos/sociosyprofs/documentacion/manuales/duelo/duelo08.pdf Ogliastri, D. (2020). Périda y duelo durante la COVID-19. Recuperado 3 October 2021, a partir de https://pscentre.org/wp-content/uploads/2020/09/loss_grief_ES.pdf?wpv_search=true Pastor, P. (2021). Factores que afectan al duelo de forma positiva o negativa. Fundación Mario Losantos del Campo. Recuperado 3 October 2021, a partir de https://www.fundacionmlc.org/factores-proceso-de-duelo-i/

The death of a loved one triggers a series of difficult and painful emotional reactions that the person going through the grieving process must respond to (Payás, 2008). Most individuals manage to decrease the intensity of these responses over time, but a minority experiences complications that deteriorate their physical and mental health. According to Payás (2002), coping styles refer to the different ways or strategies that individuals consciously or unconsciously employ to reduce, manage, and overcome the natural physical, mental, and emotional symptoms that arise during grief. These coping mechanisms are dynamic processes that adapt to internal or external demands that exceed individuals' own resources (Payás, 2008). They are not fixed traits but active processes seeking to face a threatening, stressful, or loss situation in the best possible way. According to Payás (2008), how individuals react to these situations depends on internal variables such as developmental factors, personality traits, and previous loss experiences, among others; and external variables such as the type of trauma and perception of available support. Among coping styles, the ruminative style is characterized by repetitive and passive attention to difficult or negative aspects of grief (Payás, 2008). This cognitive style has been associated with a higher incidence and severity of major depressive disorder, chronicity of the grieving process, and an increase in symptoms, especially those related to post-traumatic stress disorder. Therefore, the ruminative style is maladaptive and predicts an imbalance and lower quality of life for the affected person. However, according to Payás (2008), other studies suggest the opposite: that this persistent cognitive focus on thoughts or feelings related to the deceased and the impact of their loss on the mourner's life is a common response in grief, with very individual and potentially adaptive purposes and outcomes. Although rumination has a negative correlation with overall well-being in some stages of grief, it does not necessarily mean that ruminating is always unproductive (Payás, 2008). Repetitive reviewing of the traumatic event can help individuals cope with the emotional impact and find a new meaning for the loss. According to Payás (2008), this construction of new meanings helps develop a new framework or worldview that incorporates the traumatic event and allows for a good resolution of grief. Characteristics When people lose a loved one, they experience obsessive rumination in grief, which are repetitive thoughts that persist in their minds without reaching any valid conclusion (Psonrie, n.d.). These thoughts generate a state of discomfort and anxiety, and they cannot be "blocked" despite the discomfort (Babis, 2020). In line with Ruiz (n.d.), this type of rumination is common in grief processes (Ruiz, n.d.), and it is associated with a lack of action, expression of emotions, and a general outlook on things in individuals experiencing them. How do They Appear? As a way of coping with pain, obsessive thinking is expressed through an internal verbal monologue in which the mourner addresses themselves, another person, or something, formulating questions, assigning blame, making accusations, taking responsibility, or expressing desires for revenge. Alternatively, they may review details about a situation in search of elements, answers, or meanings (Payás, 2008). These thoughts, related to three fundamental aspects: the circumstances of the death, the lost connection, and the repercussions of that loss, are characterized by their recurrence and reference to issues, situations, or elements that the mind has not yet assimilated; for example: "What if...?", "If I could go back...," "It's all my fault," "I can't live without him/her," among others (Psonrie, n.d.; Ruiz, n.d.). Thus, according to Ruiz (n.d.), obsessive ruminations commonly manifest through uncontrollable and intrusive thoughts that enter consciousness without the person intending or anticipating it. How do They act? The search for answers is a characteristic of obsessive rumination, where the person examines certain situations or elements that may explain the cause of the loss (Ruiz, n.d.). Likewise, obsessive ruminations manifest through a strong fixation on details surrounding death, especially those of lesser importance (Ruiz, n.d.). These ruminations lead individuals to become obsessed with finding answers that do not exist, believing that this will provide relief (Psonrie, n.d.). Additionally, through these intrusive thoughts, individuals focus on the negative symptoms caused by the death of a loved one, as well as the possible causes and consequences (Ruiz, n.d.). In line with Ruiz (n.d.), the result of all these processes is that individuals ruminate on things or ideas without obtaining a clear or healing response, thereby depleting their mood and energy. The Obsession Characteristic of Ruminations Obsessions involve a mental experience of reality in which the person does not live but rather thinks about living. Therefore, everything is centered in the mind, in repeating things, seeking answers, and meandering without taking action (Ruiz, n.d.). In this mental experience, the person focuses on a specific aspect of reality; in this case, aspects related to death or the grieving process (Psonrie, n.d.). As a result, the overall view of the situation is lost; the person ceases to perceive much of reality due to the obsession with meticulously examining only one part of it (Ruiz, n.d.). This leads to a loss of perspective and objectivity, obtaining only a partial and simplistic view of what is happening, preventing a healthy conclusion of the grieving process (Psonrie, n.d.). Thus, Ruiz (n.d.) describes the obsession inherent in obsessive rumination as a rigid and inflexible cognitive fixation that hinders the individual's progress in their grief and obstructs a healthy and adaptive process. Consequences The fixation, where the person only perceives a part of reality, leads directly to inactivity or passivity, where the person does not take action but remains immersed in certain thoughts (Psonrie, n.d.). This is accompanied by a sense of loneliness inherent in this stage (Ruiz, n.d.). In this way, individuals experiencing frequent obsessive rumination often tend to isolate themselves, making it difficult for them to connect with their surroundings and themselves. Similarly, obsessive ruminations alter the behavior of the person going through the process, which may involve looking down, talking to themselves, among other things (Ruiz, n.d.). In summary, the obsessive mechanism is a form of death, a death to oneself, a death to relationships with others, and a death to life (Payás, 2008). Consequently, according to Ruiz (n.d.), it is common for the individual to struggle to connect with their subjective experience and with what they are communicating to others. Psychological Functions The psychological functions of obsessive rumination, although a pathological mechanism, are explained by the mind's need to avoid suffering (Ruiz, n.d.). These functions are classified into three categories: those related to the trauma of death, those related to bonding, and those related to the denial of pain (Ruiz, n.d.). The first, arising as a survival response after the traumatic death of a loved one, serve to enhance predictability in the face of the reality of death (Payás, 2008). Obsession involves the fantasy of changing the past and doing things differently, representing an attempt at control. The brain, in an effort to prevent a repetition of the trauma, constantly reviews the details of death, seeking understanding of what happened. Thus, according to Payás (2008), obsessive thinking becomes a cognitive defense that helps the grieving individual create order and improve predictability in the face of future losses. In relation to bonding, obsession in the form of guilt serves a reparative psychological function (Payás, 2008). Guilt thoughts act as an internalized self-critique to avoid external criticism; it is a way to avoid the fear of imperfection, of having done something wrong, and of being accused of negligence – essentially, it is a form of self-punishment with an expiatory function for the harm. Additionally, ruminating satisfies another relational need, ensuring the continuity of the relationship with the deceased by maintaining a certain level of contact with the absent loved one and fantasizing about the missing person. This is a way to connect with the past and avoid the emotional experience of death. In this sense, according to Payás (2008), it performs a stabilizing psychological function that protects against the flow of unpleasant emotions accompanying regression. Lastly, the denial of pain can be a defense mechanism providing a sense of control and stability to the fragile ego of the bereaved (Ruiz, n.d.). Rumination may be a way to avoid contact with the real pain of grief and maintain a sense of control over the emotional experience (Payás, 2008). Obsessions act as a defense against the emergence of threatening painful feelings, such as anger and guilt, manifesting as stubbornness, persistence, rigidity, and resentment. In vulnerable personalities, death can cause internal fragmentation, and obsessions may appear as an attempt to fill this lack of internal structure. Rumination acts as anchors to maintain inner fragility and compensate for personal experiences that would otherwise be chaotic. In this sense, according to Payás (2008), rigid and routine thoughts would have a stabilizing and protective function against a fragile, immature, and dependent self. Risk Factors Attachment theory argues that security collapses when one suddenly loses the person they are attached to, and adapting to the new reality becomes more difficult and stressful than if the death had been anticipated (Payás, 2008). Obsessive thinking prevails in situations of non-anticipation, especially if the loss was traumatic or if the grieving individual believes it could have been avoided, as in cases of alleged medical negligence or domestic accidents. The lack of information about what happened around the death forces the grieving individual to imagine all or part of the events. In these situations, in line with Payás (2008), obsession seems to be triggered by the fantasy that explores the various possibilities of what is happening, resulting in a state of hyper-alertness that drives obsessive thinking. Personal risk factors also influence the onset of obsessive thoughts after a loss (Payás, 2008). Perfectionistic, demanding individuals with obsessive traits are more prone to ruminate about death. The same applies to fragile, insecure individuals with control issues or immaturity who had never reflected on death before. These personalities face greater adaptation difficulties and experience high levels of anxiety related to obsessions. Finally, according to Payás (2008), individuals with ambivalent attachments are more prone to chronic grief and ruminative styles. References Bobis, M. (2020). Duelo por muerte de un familiar: 5 formas en las que nos puede afectar - Psicólogo Manuel Bobis Reinoso. Psicólogo Manuel Bobis Reinoso - Sevilla. Recuperado 21 September 2021, a partir de https://www.psicologomanuelbobis.com/duelo-por-muerte-de-un-familiar-5-formas-en-las-que-nos-puede-afectar/ Michael, S., & Snyder, C. (2005). Getting Unstuck: The Roles of Hope, Finding Meaning, and Rumination in the Adjustment to Bereavement among College Students. Taylor & Francis. Recuperado 21 September 2021, a partir de https://www.tandfonline.com/doi/full/10.1080/07481180590932544?casa_token=FkpJlaGtDwMAAAAA%3AMLeqiQ0NiTQMUVVApSJ0HMCYgydR7kJDeKbOCQIIuoZMTQfHarbpH3dtGyUhcSgUCyRd6PTvVKdpp9l_ Payás, A. (2008). Funciones psicológicas y tratamiento de las rumiaciones obsesivas en el duelo. Scielo.isciii.es. Recuperado 21 September 2021, a partir de https://scielo.isciii.es/scielo.php?script=sci_arttext&pid=S0211-57352008000200005 Ruiz, L. Rumiaciones obsesivas en el duelo: qué son y cómo aparecen. Psicologiaymente.com. Recuperado 21 September 2021, a partir de https://psicologiaymente.com/clinica/rumiaciones-obsesivas-duelo

Grief is one of those conditions that all individuals encounter several times in the course of their existence (Sánchez, 2016). From before birth, people experience losses that generate suffering that must be processed and overcome (Sánchez, 2016). Grief can have different characteristics depending on the nature of the loss, the relationship with the deceased, and the coping strategies and skills of the bereaved person (Adsuara, 2020). Although, according to Adsuara (2020), each grief is different, similarities can be found among grief experiences that occur in similar circumstances. Anticipatory Grief Those who experience this type of mourning begin to feel the pain of loss before it occurs (Adsuara, 2020). This is known as anticipatory grief, which occurs when the death is imminent (Corbin, n.d.). An example of this grief is when a chronic illness is diagnosed (Sánchez, 2016). In these situations, individuals are aware that they will inevitably lose their loved one soon and anticipate the psychological processes that grief entails (Adsuara, 2020). Unlike other forms of grief, anticipatory grief is characterized by more ambivalent and unstable feelings (Sánchez, 2016). Because the person is still present, mourners oscillate between getting closer and distancing themselves from them, as they desire to feel their presence one last time but simultaneously fear the emotional connection it involves (Sánchez, 2016). Nevertheless, according to Cifuentes (2018), experts recommend open communication with the departing person, as this can be beneficial for both parties. Absent Grief This type of mourning refers to the denial of someone's death with whom there was an emotional connection, motivated by a false hope of their return (Adsuara, 2020). The person acts as if nothing has happened and completely shuts down the topic (Sánchez, 2016). Additionally, the individual may reject that the events occurred, making the denial stage the most relevant (Varela, Reyes & García, 2017). In this case, it is a mechanism of denial; that is, the person remains trapped in this stage because they are not willing to confront the situation. The impact is so strong that the individual feels incapable of overcoming it and chooses to focus on other aspects of life (Varela, Reyes & García, 2017). According to Sánchez (2016), the problem is that the hidden pain remains dormant and can reappear, manifesting as irritability, anxiety, physical illness, among other things. Chronic Grief Chronic grief is a term used to refer to an unhealthy form of mourning that can impact a person's quality of life and their ability to move forward (Cifuentes, 2018). This type of grief occurs when an individual fails to overcome the loss of a loved one (Sánchez, 2016). The person refuses to accept what has happened and becomes obsessed with keeping the memory of the departed alive. This prevents them from progressing in life, leading to a perpetual state of pain (Sánchez, 2016). In chronic grief, the individual prolongs the pain of loss for many years, resulting in feelings of hopelessness (Adsuara, 2020). This type of mourning may persist when the person constantly relives the events related to the death in a detailed and vivid manner, with everything reminding them of that experience (Corbin, n.d.). Consequently, the person is unable to rebuild their life and remains completely anchored in the past (Adsuara, 2020). According to Sanchez (2016), fear, sadness, guilt, helplessness, and disappointment are predominant emotions in this type of grief. Disavowed Grief The term unauthorized mourning is used to refer to a situation in which the surrounding environment rejects the pain experienced by an individual (Varela, Reyes & García, 2017). For example, this occurs with losses that are not well understood, such as mourning for pets or mourning for perinatal loss, which are considered minor losses but are very painful for those who experience them (Calvo, 2020). It also occurs when a person passes away after having had an extramarital relationship (Sánchez, 2016). The lover "will not have the right" to express their grief (Sánchez, 2016). Similarly, it happens when the mourner is stigmatized, as in mourning for a homosexual partner or when a mother or father loses a child who has committed a crime (Calvo, 2020). According to Calvo (2020), these mournings are often repressed due to a lack of understanding and empathy from the surrounding environment, which can lead to psychological problems. Distorted Grief Distorted grief is the term used to describe one characterized by an exaggerated and inappropriate response to the situation (Corbin, n.d.). This type of grief occurs when a person has experienced a previous loss and faces a new one (Varela, Reyes & García, 2017). For instance, according to Corbin (n.d.), a person may have lost their father, and if their uncle passes away, they re-experience the loss of their father, leading to a more intense, painful, and debilitating situation. Inhibited Grief The postponed grief, as it is called in the specialized field, is an experience that affects individuals who have serious difficulties in expressing their emotions (Sánchez, 2016; Adsuara, 2020). These individuals have their feelings muted, which hinders them from expressing and confronting the loss of a loved one (Adsuara, 2020). Among the most common cases are children who fail to verbalize the meaning of this situation (Sánchez, 2016). Many times, adults do not recognize their suffering and do not provide the necessary support, assuming that they do not understand. Grieving is also inhibited in people with cognitive disabilities, in parents who try to appear strong to avoid harming their children, or in individuals who are very reluctant and do not want to talk about their feelings. According to Sánchez (2016), this inhibition can lead to obsessions, chronic depression, anxiety, and other psychological problems. Delayed Grief It is about a type of mourning that resembles the normal, but manifests itself after a period of time, in which the person simulates not feeling pain; however, it arises with great intensity and involves some difficulties, as it tends to be a solitary process (Varela, Reyes & García, 2017). It is often considered a form of absent mourning and is also called frozen mourning (Corbin, n.d.). It affects people who overly control their emotions and pretend to be strong. An example would be a person who has children and must stay composed (Corbin, n.d.). It is also common among people who experience forced displacement, live in vulnerable situations, and don't have time to mourn the loss (Calvo, 2020). Similarly, according to Corbin (n.d.) and Sánchez (2016), it occurs when a person has many responsibilities demanding immediate attention, such as caring for a family, excessive workload, or a family emergency. Unresolved Grief Unresolved grief is the term used to describe the type of grief that persists in an individual who cannot accept the loss of their loved one and the bond that connected them. As a result, they do not assimilate the death into their reality and remain trapped in the memory of the absent (Varela, Reyes & García, 2017). According to Corbin (n.d.), this term is applied to grief that extends beyond eighteen to twenty-four months without being overcome, lingering as an open wound that does not heal. References Adsuara, G. (2020). 11 Tipos de DUELO y sus Características. psicologia-online.com. Recuperado 27 September 2021, a partir de https://www.psicologia-online.com/tipos-de-duelo-y-sus-caracteristicas-4988.html Calvo, A. (2020). Los tipos de duelo. Duelo Contigo. Recuperado 27 September 2021, a partir de https://duelocontigo.org/los-tipos-de-duelo/ Cifuentes, L. (2018). La importancia del duelo. Estrella Digital. Recuperado 29 September 2021, a partir de https://www.estrelladigital.es/articulo/sociedad/la-importancia-del-duelo/20180806144816352565.html Corbin, J. Los 8 tipos de duelo y sus características. Psicologiaymente.com. Recuperado 27 September 2021, a partir de https://psicologiaymente.com/psicologia/tipos-duelo Varela, L., Reyes, C., & García, J. (2017). Tipos de duelo y Estrategias de Afrontamiento. Repository.ucc.edu.co. Recuperado 27 September 2021, a partir de https://repository.ucc.edu.co/bitstream/20.500.12494/14552/1/2017_duelo_estrategias_afrontamiento.pdf

Grief is a process that all individuals face, as each day on the calendar brings gains and losses (De Dios, 2020). However, to the already challenging farewell, complicated by the pain of recognizing what will not return, the feeling of guilt or resentment is added (De Dios, 2020). In correspondence with Sánchez (2021), whether real or imaginary, moderate or excessive, guilt reflects the values of the person experiencing it. The Influence of Social and Religious Context Religion has been a significant factor in the Western world for centuries (De Dios, 2020). It has influenced daily aspects, such as performing certain rituals, as well as a particular worldview. Religion has conceptualized an eternal life beyond this one and posited the existence of an omnipotent God who observes people and expects them to act in a certain way. Despite warnings from philosophers like Nietzsche about the risks of doctrine, religion persists, especially in farewells. According to De Dios (2020), many may have abandoned religion for most matters, but not when facing the loss of a significant person who is no longer present. This aspect is positive because almost no religion separates life from the afterlife (De Dios, 2020). That is, none proposes another realm or life where communication is impossible. In this sense, just as forgiveness from divinity is possible or feasible, so is forgiveness for the person who is no longer in the sensory world. In fact, religion has been shown to be a protective factor for mental health in the face of major catastrophes or attacks. In those moments, being able to give meaning to the loss, whether more or less realistic, is a significant step. As per De Dios (2020), farewell rituals serve as both a buffer for suffering and an opportunity for redemption, communication, farewell, and even for building a shared story. The Different Faces of Guilt in Grief Guilt is a feeling related to something that happened and the bereaved person believes cannot be changed (Pastor, 2021). This causes distress, irritability, and sadness (Pastor, 2021). However, according to Fredes & Chigó (2019), guilt can become stronger than sadness, hindering not only the well-being of the mourner but also the possibility of trying. Exaggeration of Love There is a type of guilt that arises from exaggerating love (Sánchez, 2021). The mourner, despite wanting to avoid the circumstances, could not do so (Sánchez, 2021). They fall into the temptation of imagining a different situation repeatedly, as if by correcting it repeatedly, they could change reality (De Dios, 2020). According to Sánchez (2021), the mourner assumes an excessive responsibility, ignoring limits and forgetting that there are things that do not depend on love. Unresolved Issues Another type of guilt is caused by not resolving pending issues with the person who is no longer there (Sánchez, 2021). The mourner feels remorse for not expressing enough love, for not listening or thanking the loved one, or for not being present in important moments (Cubel, 2020; Sánchez, 2021). In correspondence with Sánchez (2021), these feelings of guilt can be an opportunity to reflect and modify behavior in the future. Not Meeting Others' Expectations A third source of guilt is not meeting the expectations of other people (Sánchez, 2021). This generates negative emotions in the mourner that intensify when seeing the impact on their surroundings. Sánchez (2021) mentions that, although others expect improvement, a lack of understanding, acceptance, and support can lead the mourner to silence and hide their feelings. Unfulfilled Wishes The fourth aspect is related to unfulfilled wishes (De Dios, 2020). This type of guilt is common in primary caregivers of people with chronic illnesses (Pastor, 2021). The relief that may arise after death generates guilt for the physical and emotional strain that caregiving responsibility entails. This can raise doubts about the love they had for the departed person. Additionally, in correspondence with Pastor (2021), this feeling is difficult to express due to fear of social judgment. Rebuilding Existence Guilt can also arise when starting to feel improvement, enjoying life, and experiencing moments of joy (Sánchez, 2021). In this guilt, the basic belief is "if you are not well, I cannot be well," and it is used to maintain a connection with the deceased person (Cubel, 2020). In correspondence with Sánchez (2021), the mourner may fear that this implies forgetting the loved one, betraying them, ceasing to love them, among other possibilities. Functions of Guilt in Grief Connection with the Deceased Guilt can act as an unconscious way to maintain a connection with the deceased loved one (Magaña, 2015). By thinking over and over about what happened, what was done, and what was left undone, the grieving person avoids facing the deep sadness that comes with loss (Fredes & Chigó, 2019). Guilt, in correspondence with Magaña (2015), with its component of anger, rebellion, and nonconformity, may be more tolerable than sadness, which pushes the mourner toward reflection and acceptance of their own limits. Transitory Relief Guilt can also provide transitory relief by giving the false idea that the mourner has control over the death of their loved one (Magaña, 2015). Thinking that there was a culprit implies that death could have been avoided if things had been done differently (Fredes & Chigó, 2019). This fallacy, in correspondence with Magaña (2015), prevents the person from being fully aware of the finitude of human existence. Adjustment of Values Thirdly, guilt also serves an adaptive or readjustment function by helping the grieving person readjust their values that have been violated by the loss (Magaña, 2015; Fredes & Chigó, 2019). According to Magaña (2015), the pain of feeling guilty can act as a form of atonement and help the person accept the new reality. Defense Mechanism Guilt acts as an emotional buffer, protecting the individual from the abrupt impact of the pain and sadness that comes with loss (Magaña, 2015). However, Magaña (2015) mentions that over time, guilt must give way so that the person can move toward true self-connection through reflective sadness. Releasing Guilt During Grief Expressing to an Appropriate Interlocutor During the grieving process, it is crucial to find an interlocutor who listens with empathy to the doubts, fears, and feelings of the mourner without passing judgment or providing rigid evaluations (Pérez, s.f.). This interlocutor can be a understanding family member or friend, a support group, or a grief specialist therapist. According to Pérez (s.f.), simply verbalizing and being heard about guilt-related thoughts can generate considerable emotional relief. Recognizing Human Limits Many times, the mourner may feel an excessive responsibility for events that objectively escape their control (Pérez, s.f.). In correspondence with Pérez (s.f.), it is essential to carefully analyze whether the loss could indeed have been avoided, considering the ability to foresee dangers or interpret risk signals that could have caused a loss. Clarifying Responsibilities with Accusers If the environment blames the mourner for the loss, it is important to seek dialogue to clarify misunderstandings (Pérez, s.f.). If an in-person meeting is not possible, a message can be written expressing the responsible and limited role of the mourner in the circumstances that have arisen. If this initiative fails, according to Pérez (s.f.), mediation through a third party professionally trained to handle conflicts, such as a therapist, mediator, or peace judge, can be sought. Practicing Well-being Activities To counteract guilt-inducing thoughts, it is recommended to engage in activities that promote emotional well-being (Pérez, s.f.). For example, according to Pérez (s.f.), prayer, meditation, manual tasks, physical exercise, reading grief handbooks, enjoying movies or music, or immersing oneself in nature are options that can help cope with guilt. Amending the Error, if Any If guilt is based on a real mistake, it is important to turn it into responsibility by seeking concrete actions to correct it (Pérez, s.f.). In the case of an accident, for example, compensating the affected parties can be sought. If this is not possible, in correspondence with Pérez (s.f.), a symbolic act in honor of the deceased, such as a donation to a foundation, a solidarity campaign, or joining a volunteer group, can be undertaken. Seeking Professional Help If the aforementioned strategies fail to alleviate guilt, it is crucial to seek professional help from a grief specialist (Pérez, s.f.). A qualified therapist can assist in managing guilt feelings that cannot be handled independently and address various situations that may arise during the grieving process, such as the deceased person's birthday, the first holidays without the loved one, or the anniversary of the death (Vázquez, 2018; Pérez, s.f.). According to Vásquez (2018), these moments can generate new waves of pain that are important to consider, and therapeutic support can be invaluable. References Cubel, M. (2020). La culpa en el duelo. Magda Cubel. Recuperado 15 September 2021, a partir de https://magdacubel.es/duelo-perdida/la-culpa-en-el-duelo/ De Dios, S. (2020). La culpa en el duelo. La Mente es Maravillosa. Recuperado 15 September 2021, a partir de https://lamenteesmaravillosa.com/la-culpa-en-el-duelo/ Fredes, M., & Chigó, S. (2019). Tu Partida. Guía para el Duelo.. Issuu. Recuperado 22 September 2021, a partir de https://issuu.com/hospitalcalvomackenna/docs/gui_a_para_el_duelo_p__2019 Magaña, M. (2015). La culpa durante el duelo. Culpa, querida enemiga. Postgrados de Psicología. Recuperado 15 September 2021, a partir de https://blogs.ucv.es/postgradopsocologia/2017/10/15/la-culpa-durante-el-duelo/ Pastor, P. (2021). El sentimiento culpa en el duelo tras la muerte de un ser querido. Fundación Mario Losantos del Campo. Recuperado 15 September 2021, a partir de https://www.fundacionmlc.org/se-instala-culpa/ Pérez, J. 6 Consejos para liberar la culpa durante el duelo. ManejodelDuelo.com. Recuperado 15 September 2021, a partir de https://manejodelduelo.com/la-culpa-durante-el-duelo/ Sánchez, R. (2021). Los cuatro tipos de culpa que afectan al proceso de duelo. Fundación Mario Losantos del Campo. Recuperado 15 September 2021, a partir de https://www.fundacionmlc.org/los-cuatro-tipos-de-culpa-que-afectan-al-proceso-de-duelo/ Vázquez, C. (2018). Claves para superar el duelo por la pérdida de un ser querido. ElDiario.es. Recuperado 22 September 2021, a partir de https://www.eldiario.es/consumoclaro/cuidarse/claves-superar-duelo-perdida-querido_1_1837639.html

It is perfectly normal for a human being to experience anger or rage when faced with the loss of a loved one (Arévalo, n.d.). However, these feelings are often misunderstood, which makes it difficult to express them (Murray, 2019). According to Sabater (2020), the complexity of these emotions lies in the difficulty of managing the accumulation of sensations that arise, where anger and incomprehension at what has happened transform the individual's character and immerse them in a state of profound vulnerability. William Shakespeare used to say that crying makes grief less deep, but when the person does not allow themselves emotional release, it becomes a burden that sinks them deeper and deeper into the pit of despair (Sabater, 2020). Of all the stages of grief proposed by Elisabeth Kübler - Ross, the second, characterized by anger and frustration, is probably the most conflicted. In this stage, the person becomes fully aware of the death of the loved one, but instead of accepting it, they rebel. The mind seeks out culprits, which generates feelings of injustice, resentment, and anger that become deeply rooted. Emotions become a furious wind that constantly shakes the clothes hanging on a line, deforming them and wanting to tear them from their moorings. According to Sabater (2020), the person longs to be in control, but feels incapable, as the anger in the grieving process turns into fury and often turns them into someone they are not. How Does Anger Manifest Itself in the Grieving Process? Anger arises as a natural response to the loss of a loved one, as normal as sadness or fear (Pastor, 2021). This instinctive emotion allows the human being to face what the brain interprets as a threat (Sabater, 2020). The death of a loved one transforms the life of the mourner, generating anger towards life, family beliefs and even towards the deceased, who, in a way, abandons the mourner. Experiencing such realities is completely normal. In fact, several studies mention that there are really no "normative" griefs. Therefore, each person processes and copes with pain individually. However, according to Sabater (2020), some griefs can be complicated, such as frozen or delayed grief, where the unresolved loss is maintained over the years, which in many cases leads to depression. Obsession with What Happened When a person loses a loved one, they often ask themselves too many questions (Sabater, 2020). During this process, it is common to ask questions full of anger: Why? Why her or him? Why didn't he go to the doctor sooner? Why did God make him suffer so much? Why is there still no treatment for this disease? These ideas become fixed and obsessive points in the mourner's mind, trapping them in their grieving process. According to Sabater (2020), the obsession with what happened, the search for explanations and culprits, feeds the anger itself. Hypersensitivity Anger in the grieving process often leads to the person suffering from hypersensitivity (Sabater, 2020). Suddenly, any unexpected stimulus, news or sudden event affects the mourner intensely. According to Sabater (2020), they overreact to everything negatively, anything affects them in an uncontrolled and even devastating way. Change of Personality and Character One thing to understand about anger is that it has a transformative power (Sabater, 2020). The mourner loses motivation, patience and interest disappear, they even stop connecting with people. In the same way, empathy is reduced, since suffering forces them to focus only on themselves (Sabater, 2020). In short, according to Gil (2017), anger in grief can generate avoidance responses and can lead to introspection and withdrawal as an adaptive response to the development of their process. How to Deal with Anger? Emotions are not controlled, but rather they arise, are experienced and managed (Pastor, 2021). If people try to exert strict control over them, oppression is caused and an internal tension is produced that will seek another space to escape. According to Pastor (2021), repression often manifests itself through somatizations or in ways that do not benefit the individual, either abruptly or directed towards the person closest at that time. Recognize and Accept Anger This first step is essential, as it allows people to reflect on the causes of their anger and, more importantly, allows them to discover constructive ways to deal with this feeling (Arévalo, n.d.). Therefore, according to Arévalo (n.d.), recognizing anger can help avoid destructive behaviors, such as drug abuse or excessive alcohol consumption. Forgiveness Forgetting insults can be difficult, but what happens when the damage has been caused by someone who is no longer present? Forgiveness, even after the death of the loved one who caused the harm, allows you to remove from your mind the negative thoughts that feed anger (Arévalo, n.d.). However, according to Arévalo (n.d.), forgiveness does not imply accepting what the other person did, but rather stopping using that fact against them and preventing anger from dominating the person. Writing Writing or keeping a journal can help a person analyze why they are angry, describe how they feel, and how they react to that emotion (Arévalo, n.d.). It is important to note that emotions are real, but they are not always rational, meaning they are not always logical. According to Arévalo (n.d.), when people write about what they feel, they not only cognitively select what they would like to see, but they also choose the best way to deal with it. Exercise Physical exercise is presented as a beneficial alternative for releasing anger (Murray, 2019). Whether through a leisurely walk, a group sport, or a visit to the gym, physical activity provides a tangible outlet for this emotion. In turn, exercise generates the secretion of endorphins, substances that contribute to improving mood (Murray, 2019). These endorphins, known as the happiness or pleasure hormones, give the body a feeling of well-being and tranquility (Arévalo, n.d.). According to Arévalo (n.d.), endorphins act as a fundamental impulse for people to overcome personal crises. Being Compassionate Anger and compassion are two emotions that are at opposite poles (Arévalo, n.d.). The Dalai Lama has emphasized that compassion is the most effective path to tranquility. When an individual is able to understand the suffering of others and decides to act to alleviate it, anger dissipates and a positive perspective opens up. However, compassion must also be directed towards oneself. According to Arévalo (n.d.), this implies that, despite recognizing negative aspects in oneself, one chooses to cultivate positive feelings. Seeking Help If you are experiencing feelings of extreme anger or a lack of control over it, it is recommended to seek professional help (Miller, n.d.). In correspondence with Arévalo, it is important to seek a mental health professional who has the training and tools necessary to help the person manage and let go of feelings of anger, since unresolved anger can become a symptom of depression. References Arévalo, L. Lidiar con la ira durante el duelo. AARP. Recuperado 7 September 2021, a partir de https://www.aarp.org/espanol/recursos-para-el-cuidado/expertos/Lyda-Arevalo-Flechas/info-2015/ira-duelo-rabia-perdida.html Gil, J. (2017). EL DUELO EN UNA SOCIEDAD GLOBALIZADA: ESTUDIO COMPARATIVO DE LA EXPERIENCIA DEL DUELO DE DIFERENTES CULTURAS EN MALLORCA.. Tesisenred.net. Recuperado 7 September 2021, a partir de https://www.tesisenred.net/bitstream/handle/10803/565414/tjgb1de1.pdf?sequence=1&isAllowed=y Miller, A. Dealing With the Anger Stage of Grief. Dying.lovetoknow.com. Recuperado 14 September 2021, a partir de https://dying.lovetoknow.com/coping-grief/dealing-anger-stage-grief Murray, J. (2019). Why we need to talk about anger in grief. Marie Curie. Recuperado 14 September 2021, a partir de https://www.mariecurie.org.uk/talkabout/articles/anger-in-grief/253186 Pastor, P. (2021). El enfado y la rabia en el duelo: por qué sentimos ira ante la muerte. Fundación Mario Losantos del Campo. Recuperado 7 September 2021, a partir de https://www.fundacionmlc.org/enfado-y-rabia-duelo/ Sabater, V. (2020). La rabia en el proceso del duelo. La Mente es Maravillosa. Recuperado 7 September 2021, a partir de https://lamenteesmaravillosa.com/la-rabia-en-el-proceso-del-duelo/

Grief is necessary and serves as an adaptive function to a completely new reality for the bereaved, allowing them to face and adjust to their environment (Guillem, Romero & Oliete, n.d.). It is a normal emotional response to the loss of a loved one, but it also occurs when one loses a job, moves houses, or ends a relationship (Ruiz, n.d.). Therefore, one goes through a grieving process with any change or loss experienced throughout life (Ruiz, n.d.). The term "normal grief" or "uncomplicated grief" refers to the set of feelings and behaviors that are normal after a loss, and these will manifest throughout the phases of grief (Guillem, Romero & Oliete, n.d.). However, according to Guillem, Romero & Oliete (n.d.), the manifestations of grief are not obligatory, meaning they may occur in one or several areas of life, or there may be no changes in one of the spheres. Physiological Alterations Grief is characterized by being a crisis phase, which produces a state of shock throughout the body and can lead to psychiatric complications and physical disturbances (Guillem, Romero & Oliete, n.d.). The degree of physical impact that grief can have is surprising (Hairston, 2019). In some situations, somatic changes may arise during grief, revealing or exacerbating conditions that the person was unaware of (Guillem, Romero & Oliete, n.d.). It involves a decompensation of a pre-existing chronic illness during the course of grief (Guillem, Romero & Oliete, n.d.). According to Defaz (2016), these sensations mainly occur in the acute phase and, despite being often overlooked, play a very relevant role in the grieving process. Therefore, each of them should be addressed based on the individual needs of each case: a feeling of emptiness in the stomach, hypersensitivity to noise, perception of depersonalization, difficulty breathing, increased morbidity and mortality, among others. Behavioral Alterations It is about changes in behavior compared to the previous pattern, which are important because they influence both the individual's proper development in their immediate environment and their relationship with others (Guillem, Romero & Oliete, n.d.). According to Defaz (2016), these alterations are the most frequent and are overcome throughout the grieving process. Sleep Disorders It is common for people in the early stages of grief to experience sleep disorders (Guillem, Romero & Oliete, n.d.). These can involve difficulty sleeping or waking up early in the morning. In normal grieving, they usually resolve on their own, but in some cases, medical intervention may be needed. Sometimes, according to Guillem, Romero & Oliete (n.d.), these disorders may reflect some of the fears that the grieving person has, such as the fear of dreaming, the fear of being alone in bed, or the fear of not waking up. Eating Disorders This alteration can be expressed through overeating or undereating, although a decrease in intake is a behavior reported more frequently (Guillem, Romero & Oliete, n.d.). For example, in clinical practice, according to Casali (2020), the onset of anorexia and bulimia is often related to the difficulty of processing grief over the loss of a person, that is, a bond that is important to the individual. Distracted Behavior In correspondence with Guillem, Romero & Oliete (n.d.), individuals who have recently experienced a loss may find themselves acting distractedly and doing things that ultimately cause discomfort or harm. Social Isolation In correspondence with Guillem, Romero & Oliete (n.d.), it is common for people going through the grieving process to reduce their social contacts to strictly necessary ones and avoid relationships with individuals they used to interact with. Dreaming of the Deceased It is quite common to have dreams related to the person who passed away, including normal dreams, nightmares, or distressing dreams (Guillem, Romero & Oliete, n.d.). On some occasions, according to Guillem, Romero & Oliete (n.d.), these dreams serve as a diagnostic clue regarding the person's situation during their grief. Avoiding Memories of the Deceased / Visiting Places the Deceased Frequented Some individuals will avoid places or things that cause them painful feelings (Guillem, Romero & Oliete, n.d.). For example, they may avoid the location of the person's death, the cemetery, or items that remind them of the lost loved one. Rapidly getting rid of all things related to the deceased, making them disappear in any way, can lead to complicated grief. In correspondence with Guillem, Romero & Oliete (n.d.), visiting places the deceased frequented is the opposite of avoiding memories of the person who passed away, and often, highlighting this behavior reflects the fear of forgetting the deceased. Crying and/or Sighing Crying is a natural way to express the pain and sadness felt, so it is important to allow its free expression (Guillem, Romero & Oliete, n.d.). Frequent crying usually diminishes as the days pass and the grieving tasks are consciously performed. According to Guillem, Romero & Oliete (n.d.), sighing is also a behavior often observed among grieving individuals, correlating with the physical sensation of breathlessness. Searching and Calling Out Loud If not done verbally, it can be done subvocally (Guillem, Romero & Oliete, n.d.). In correspondence with Guillem, Romero & Oliete (n.d.), this type of search often occurs because the person does not fully accept the fact of death and its irreversibility from a physical standpoint. Measures aimed at achieving acceptance of what happened prevent inappropriate behaviors. Carrying and Treasuring Objects To perpetuate the presence of the deceased loved one in their surroundings, individuals redirect their attention to objects associated with that person and keep them close permanently (Guillem, Romero & Oliete, n.d.). According to Guillem, Romero & Oliete (n.d.), some gradually accept the reality of their loved one's death using these objects to partially mitigate their absence. However, if these experiences persist over an extended period in the grieving process, they may indicate complicated grief. Hyper or Hypoactivity In correspondence with Guillem, Romero & Oliete (n.d.), some individuals, as a manifestation of their anxiety, maintain constant restless behavior and a heightened state of attention to everything and everyone, leading to severe exhaustion in a short period of time. Affective Disturbances Emotional disturbances are fundamental in the grieving process, as they are related to the emotions and feelings that emerge during grief (Defaz, 2016). In short, according to Guillem, Romero & Oliete (n.d.), it is associated with feelings, that is, with the emotional aspect, the area where the grieving person is most often found at this moment. Sadness Sadness is the most frequent and persistent feeling throughout the grieving process and is the first to reappear when the event is remembered (Guillem, Romero & Oliete, n.d.). However, some individuals try to disguise these feelings throughout the day by engaging in activities (Maya, 2014). Consequently, it is important to emphasize that avoiding sadness can lead to complicated grieving. This feeling does not necessarily manifest through crying behavior, although it often does (Maya, 2014). Crying is a signal that elicits a response of understanding and protection from others and establishes a social situation where normal laws of competitive behavior are suspended (Guillem, Romero & Oliete, n.d.). According to Guillem, Romero & Oliete (n.d.), sadness is often accompanied by feelings of loneliness, fatigue, and helplessness. Anger After a loss, anger and aggression are frequently experienced, directed towards the departed for leaving them alone and even towards life for taking away what they love (Maya, 2014). The anger and aggression experienced by the bereaved are indiscriminate and directed outward, inward, and towards the deceased (Guillem, Romero & Oliete, n.d.). According to Guillem, Romero & Oliete (n.d.), these attitudes can lead to conflicts with others, foster suicide attempts, and intense feelings of guilt when aware that loved ones or other innocent people are the target of their anger. Similarly, when losing someone important, there is a tendency towards regression, feeling helpless and unable to exist without that person, which also causes much anger and frustration (Guillem, Romero & Oliete, n.d.). Feelings of rage and the resulting behavior, aggression, can arise from anxiety about danger and frustration from unmet needs for connection with the deceased. According to Guillem, Romero & Oliete (n.d.), other subsequent feelings, such as guilt, decreased self-esteem, thoughts of death, or suicide attempts, will emerge in later mental processing, that is, in the person's attempt to understand what is happening. After an initial moment, difficult to pinpoint, maintaining hostile feelings would require a constant effort not to let go of the loved one (Guillem, Romero & Oliete, n.d.). As long as there is anger towards someone, there is always hope of being able to do something, or the magical possibility that what has happened can change. Therefore, according to Guillem, Romero & Oliete (n.d.), the persistence of anger is incompatible with the acceptance of death. Guilt Guilt in the face of death arises as part of the denial of reality, where the grieving person judges themselves and accuses themselves of not having done something to keep their loved one alive, even if it is not directly related to the fact (García, García & Portillo, 2020). Faced with guilt, the grieving person needs to feel the forgiveness of others; however, due to its absence, the situation becomes more complex. Guilt usually manifests in relation to something that happened or was neglected at the time of death (Guillem, Romero & Oliete, n.d.). However, most of the time, according to Maya (2014), guilt is irrational and is relieved by facing reality. Anxiety Anxiety can range from a mild feeling of insecurity to severe panic attacks, and the more intense and persistent it is, the more it suggests a pathological grief reaction (Guillem, Romero & Oliete, n.d.). Anxiety stems from two sources: the fear of not being able to take care of oneself or other family members and the more intense awareness of personal death, accentuated by the death of a loved one (Maya, 2014; Guillem, Romero & Oliete, n.d.). Similarly, anxiety can manifest as a result of fears that are now arising, not only about one's own health and well-being but also about that of other loved ones (Guillem, Romero & Oliete, n.d.). Fear exists because the duality of events is seen: the desire to keep living, but the thought that the same thing could happen as to the person who has just died. In that duality, according to Guillem, Romero & Oliete (n.d.), the foundation of fear is found. Attachment On one hand, attachment to a person causes a significant part of the subsequent pain upon their loss (Guillem, Romero & Oliete, n.d.). On the other hand, detachment is the essential effort to minimize pain in all types of relationships and is achieved by enjoying the present and taking action. In grief, according to Guillem, Romero & Oliete (n.d.), attachment to the absent loved one can shift towards their objects, their "traces," and the pain caused by their memory, which makes the deceased feel alive and close. Similarly, according to Guillem, Romero & Oliete (n.d.), it is common to want to remain sad, reject pleasure, and have a victim-like and suffering expression and attitude, to keep the loved one "present" and receive secondary benefits in the environment. Finally, the pain and suffering of loss can be, in some individuals, of an addictive nature, and due to the intensity of the symptoms, these individuals become so dependent that they cannot let go (Guillem, Romero & Oliete, n.d.). This dependence on the deceased facilitates the bereaved in creating new bonds with other people or with their own pain. According to Guillem, Romero & Oliete (n.d.), this can lead to persistent or pathological grief. Absence of Feelings Emotional anesthesia or sensory dullness is experienced right after learning about the death of a loved one (Guillem, Romero & Oliete, n.d.). This feeling lasts from a few moments to a few days and feels like an oddity for not being able to experience natural grief. The person remains confused, distracted, and bored without noticing what is happening. Sometimes, they feel guilt for not apparently feeling severe pain, or for those close to them who see them as strange and distant, disconnected from the present and acting automatically. According to Guillem, Romero & Oliete (n.d.), this probably happens because there are too many emotions to face, and it would be overwhelming to let them all become conscious; thus, the person experiences insensitivity as protection from the flow of emotions. Cognitive Alterations In correspondence with Guillem, Romero & Oliete (n.d.), this refers to changes at the level of beliefs and concepts, meaning that lucidity and mental clarity are compromised, leading to discomfort due to the lack of a clear understanding of what is happening. Memory, Attention, and Concentration Disorders Attention disorders are experienced because one is immersed in an incessant flow of thoughts and feelings that cannot be controlled (Guillem, Romero & Oliete, n.d.). This hinders concentration. Additionally, according to Guillem, Romero & Oliete (n.d.), there may be small "gaps" in memory as a defense mechanism against painful events; often, the ability to memorize present actions with low impact decreases. Disbelief and Confusion Disbelief is the first thought when learning about a death, especially if it occurs suddenly (Sacón, 2020). Trust in what used to inspire it is lost; therefore, all influential theories undergo a rigorous credibility test (Guillem, Romero & Oliete, n.d.). This, coupled with mental and physical fatigue, often generates confusion with a loss of clarity prior to grief (Guillem, Romero & Oliete, n.d.). According to Sacón (2020), people seem unable to organize their thoughts, have difficulty concentrating, and forget things. Worry and Repetitive Thoughts There is an obsession with thoughts about the deceased (Sacón, 2020). Sometimes, these include obsessive thoughts about how to bring back the lost person (Guillem, Romero & Oliete, n.d.). Worry can take the form of intrusive thoughts or images of the suffering or death of the deceased (Sacón, 2020). Sometimes, in correspondence with Guillem, Romero & Oliete (n.d.), people spend hours and days ruminating on the same idea, especially a "what if" scenario that does not let them rest. Sense of Presence This is the cognitive equivalent of the longing experience that grieving people undergo (Sacón, 2020). They may believe that the deceased somehow continues to exist in the spatial and temporal dimension of the living (Sacón, 2020). This belief may arise in the moments following death (Guillem, Romero & Oliete, n.d.). However, as the days go by, in accordance with Guillem, Romero & Oliete (n.d.), the sensation of the presence of the loved one decreases. Hallucinations Among the normal behaviors of grieving individuals, visual and auditory hallucinations are included, as they are considered a normal experience (Sacón, 2020). These hallucinations are usually brief illusory experiences that occur in the weeks following the loss and generally do not indicate a more difficult or complicated grieving experience (Guillem, Romero & Oliete, n.d.). Although they may surprise some, many others find them helpful. Guillem, Romero & Oliete (n.d.) suggest that, with the recent interest in mysticism and spirituality, it is interesting to speculate whether these are truly hallucinations or perhaps some other type of metaphysical phenomenon. References Casali, C. (2020). EL DUELO Y LOS TRASTORNOS DE LA ALIMENTACIÓN. TRIA Centro de Tratamiento e Investigación de Anorexia, Bulimia y Obesidad. Recuperado 11 September 2021, a partir de https://www.triacentro.com/el-duelo-y-los-trastornos-de-alimentacion/ García, S., García, J., & Portillo, S. (2020). DIAGNÓSTICO Y CREACIÓN DE UN PROGRAMA DE INTERVENCIÓN PSICOLÓGICA DE LOS PROCESOS DE AFRONTAMIENTO ANTE LA PÉRDIDA DE VIDAS HUMANAS QUE SE MANIFIESTAN EN LAS PERSONAS TRABAJADORAS DE INSTITUCIONES QUE BRINDAN ATENCIÓN EN EMERGENCIAS DE LA REGIÓN METROPOLITANA DE SAN SALVADOR. Ri.ues.edu.sv. Recuperado 7 September 2021, a partir de http://ri.ues.edu.sv/id/eprint/21349/1/14103788.pdf Guillem, V., Romero, R., & Oliete, E. MANIFESTACIONES DEL DUELO. Seom.org. Recuperado 7 September 2021, a partir de https://seom.org/seomcms/images/stories/recursos/sociosyprofs/documentacion/manuales/duelo/duelo08.pdf Hairston, S. (2019). How Grief Shows Up In Your Body. WebMD. Recuperado 11 September 2021, a partir de https://www.webmd.com/special-reports/grief-stages/20190711/how-grief-affects-your-body-and-mind Maya, C. (2014). La vejez y la Tanatología: Homenaje a la vida. Tanatologia-amtac.com. Recuperado 7 September 2021, a partir de http://www.tanatologia-amtac.com/descargas/tesinas/254%20La%20vejez.pdf Ruiz, M. Duelo emocional: ¿cómo superarlo?. MariangelRuiz. Recuperado 7 September 2021, a partir de https://mariangelruiz.com/duelo-emocional-como-superarlo/ Sacón, S. (2020). DUELO Y SU INFLUENCIA EN LAS ALTERACIONES COGNITIVAS EN ADOLESCENTE DE 14 AÑOS. Dspace.utb.edu.ec. Recuperado 11 September 2021, a partir de http://dspace.utb.edu.ec/bitstream/handle/49000/9017/E-UTB-FCJSE-PSCLIN-000399.pdf?sequence=1&isAllowed=y

Illness and death are part of life (Badia, 2020). The existence of diseases and the limitation of human life are undeniable realities. Although the attitude of denying or ignoring them is respected, it is not beneficial. Instead, talking about illness and death helps to normalize them and to learn strategies to cope with them (Badia, 2020). At some point, almost everyone has attended a funeral, either for the death of a loved one or to support a family member or a friend in grief (Ruiz, 2020). In this situation, the challenge of expressing condolences to the family or friends of the deceased person arises. Likewise, condolences can be expressed even if one has not been able to attend the funeral, especially in the current context of the pandemic (Ruiz, 2020). However, the question of how to offer condolences in an appropriate way arises. Is there a better way than another? Is it different to do it by phone or in writing? What aspects should be considered? How to Express Condolences in Writing? When one cannot attend the funeral or the wake for some reason, or prefers another alternative, one can choose to express condolences through a card or a letter of sympathy (Ruiz, 2020). Condolence cards consist of images with a message of condolence and a background drawing, which is usually a set of flowers or a serene landscape. On the other hand, letters are more extensive and personal, and reflect empathy with the family of the deceased when one has not been able to be with them in this very hard moment (Ruiz, 2020). However, writing a letter of condolence can be complicated (Kramer, 2020). This is because it can be confusing to write about someone who was not known, such as the parents of a friend or the spouse of a boss (Kramer, 2020). Nevertheless, Ruiz (2020) states that one can choose one option or another, depending on the trust that one has with the person who wants to be accompanied in their pain. How to Express Condolences by Whatsapp? It is often considered that expressing condolences by WhatsApp is a very cold way of showing sympathy, so the phone is preferred as a means of communication (Ruiz, 2020). However, in some cases, this may be the only option available (Badia, 2020). One of its advantages is that it is less invasive and may be suitable if it is a person who shows resistance or with whom you do not have a trusting relationship (Badia, 2020). Also, according to Carbone (2020), sending a condolence message is an effective method to quickly contact friends and relatives who have suffered a loss. These short and meaningful messages help people in mourning feel comforted and supported (Carbone, 2020). In addition, people in mourning can relieve themselves of the burden of answering or returning calls while they assimilate the initial impact of a death and, at the same time, organize the funeral (Carbone, 2020). However, a voice message can convey more closeness and personality than a written one (Badia, 2020). Even so, the degree of bond and trust that you have with the person should be taken into account. Finally, in correspondence with Badia (2020), you should avoid sending a text message that is too long or using the typical phrases that can be counterproductive. How to Offer Condolences by Telephone? When you need to offer condolences by phone, even though it may not be the most appropriate in those moments of sadness, sometimes you don’t have another alternative (Ruiz, 2020). That’s why a good option is to make a video call, because by seeing the person you get more information than just with their voice (Badia, 2020). Also, you can use part of the non-verbal communication, such as a look, a smile, an expression of understanding and complicity, gestures that make the condolences more comforting, even if the contact is not physical (Badia, 2020). Likewise, it is advisable to express sincerely what you are feeling (Ruiz, 2020). Therefore, you should avoid the use of “typical” and empty phrases, and be as honest as possible. A very long call is not necessary, simply, you can choose, for example, a: “I’m very sorry for your loss”, “I’m here for whatever you need”, among others. According to Ruiz (2020), this will also vary depending on the relationship you have with the person. How to Offer Condolences in Person? This may be the hardest part, but, again, you should opt for naturalness and express honestly what you are feeling (Ruiz, 2020). If you perceive that you are elaborating a mental script of what you are going to say, you should check that it is not too detailed, and you should not try to memorize complete sentences perfectly, as this will only cause you to have more reasons to feel nervous and take away honesty from the way you express yourself (Torres, n.d.). On the other hand, the context in which the condolences are given is also part of the message (Torres, n.d.). According to Ruiz (2020), when you attend the funeral home and you have to give your condolences, you will wait for the family to be more or less available and at a time when they seem to be a little calm, to approach them and communicate your condolences. There is no “correct” phrase to give condolences in person, however, “I feel for you” (Ruiz, 2020) is often used. You can use this phrase, but you should add something else, something that you feel, although this is up to each one. Here it is advisable to ask the person if they need anything, offer them help and comfort, among others. In correspondence with Ruiz (2020), the words will be accompanied by a hug, a kiss or a handshake, depending on the relationship you have with the person. Giving Condolences: A Very Personal Thing Giving condolences should not be, in any way, a taboo, nor something very artificial or prepared beforehand (Ruiz, 2020). It is about communicating to the person that you regret their loss and that you accompany them in their pain. With the closest people, you may want to talk for a while, hug them and kiss them. On the other hand, for people who are not so close, you can choose the words “I feel for you” or “I’m very sorry for your loss”, accompanied by a gesture of closeness, such as a caress on the shoulder. It is important to highlight that breaking down with, and in front of, the other person is completely normal, as crying and suffering are totally understandable emotions in the face of loss and are part of the grieving process (Ruiz, 2020). In addition, according to Ruiz (2020), they are a way of telling the other, “I’m here, I feel the same as you, I understand you”, which will allow you to validate their emotions and make them feel a little more welcomed. References Badia, A. (2020). CÓMO DAR EL PÉSAME: Consejos y Frases. psicologia-online.com. Recuperado 3 September 2021, a partir de https://www.psicologia-online.com/como-dar-el-pesame-consejos-y-frases-5015.html Carbone, J. (2020). Condolences Text Messages: How to Comfort Someone Who Lost a Loved One Over Text. The Everdays Blog. Recuperado 6 September 2021, a partir de https://everdays.com/blog/condolences-text-messages-can-i-really-text-someone-about-a-death/ Kramer, L. (2020). Consejos para escribir una carta que exprese el pésame. AARP. Recuperado 6 September 2021, a partir de https://www.aarp.org/espanol/hogar-familia/familia-bienestar/info-2020/como-escribir-una-carta-de-pesame-condolencias.html Ruiz, L. (2020). ¿Cómo dar el pésame?. La Mente es Maravillosa. Recuperado 3 September 2021, a partir de https://lamenteesmaravillosa.com/como-dar-el-pesame/ Torres, A. Cómo dar el pésame ante la pérdida de un ser querido. Psicologiaymente.com. Recuperado 3 September 2021, a partir de https://psicologiaymente.com/psicologia/como-dar-pesame

Meditation has experienced growing popularity, naturally integrating into various contexts and serving different purposes in everyday life (Rodríguez, 2017). Triglia (2015) notes that, among the currents of thought converging around meditation, emphasis is placed not only on personal beliefs and assessments but also on scientific research providing a solidly grounded perspective on the sought-after benefits of this practice. Meditation: Fuel for the Creative Mind One of the most interesting benefits of meditation is that it encourages and, consequently, enhances creativity (Rodríguez, 2017). In this regard, Rodríguez (2017) and Calvo (2022) mention that a study in 2012 conducted by the University of Leiden in the Netherlands and a subsequent one in 2014, carried out by the same institution, discovered that the practice of meditation and mindfulness techniques influences the creative process, both in divergent and convergent thinking, favoring the creation of new mental maps. Divergent thinking, which allows the conscious part of the mind to open spaces for the generation of new ideas and diverse approaches, and convergent thinking, which requires the brain to create correct answers to solve a problem, demanding logic and speed, show significant improvement, according to the results of this study (Calvo, 2022). This improvement benefits the creative processes of the mind at both levels, increasing creativity and, consequently, the ability to generate new ideas and thoughts more quickly, efficiently, and limitlessly (Calvo, 2022). According to Rodríguez (2017), these findings support the belief that meditation can have a lasting influence on human cognition, including how new ideas are conceived and events are experienced, not only for experienced meditators but also for those who are newcomers to meditation practice. Silence that Heals: Meditation and the Battle Against Stress and Anxiety One of the benefits of meditation is its ability to reduce and prevent stress and its adverse effects (Triglia, 2015; Rodríguez, 2017). A study published in January 2017 by Georgetown University in the United States revealed that inflammatory hormonal reactions to stress decreased after training, specifically following mindfulness practice (Rodríguez, 2017). In this rigorously designed clinical trial, objective physiological evidence was found to support the claim that mindful meditation combats anxiety. According to Rodríguez (2017), patients with anxiety disorders experienced a drastic reduction in stress hormone and inflammation responses to stressful situations after completing a mindfulness meditation course, while those who underwent stress management without meditation experienced worsening responses. Another study published in May 2017 by researchers from the University of Waterloo, Canada, found that just 10 minutes of meditation contribute to improving focus in anxious individuals (Rodríguez, 2017). The research, which assessed the impact of meditation on 82 participants with anxiety, revealed that developing awareness of the present moment reduced episodes of repetitive off-task thinking, a distinctive marker of anxiety. Researchers explain that wandering thoughts constitute almost half of an individual's daily stream of consciousness. According to Rodríguez (2017), for people with anxiety, repetitive off-task thoughts can negatively impact their ability to learn, complete tasks, or even function safely. Finally, research involving cancer patients provided data on improvements not only in stress but also in symptoms of depression, confusion, and other scales, in both men and women (Triglia, 2015; Robledo Vico, 2017). Correspondingly, according to Robledo Vico (2017), in the case of transcendental meditation, another study with 19 participants demonstrated that their stress levels were lower thanks to the practice of this discipline. Centered Mind: Discover How Meditation Transforms Attention In various multitasking tests and research on the attentional blink, it has been verified that when a stimulus is overshadowed by another with little time between them, the individual only becomes aware of the first one (Triglia, 2015). Those who were meditating exhibited a reduction in the attentional blink, indicating that they learned to manage the brain resources necessary for attention more effectively (Triglia, 2015). In line with Calvo (2022), a recent study from the University of Washington, United States, has examined changes in brain activity through meditation, revealing modifications in the neural network linked to processes of mental distraction, significant in regions directly associated with reducing distracting mental activity, thus balancing activity in the center of the brain. Finally, another study from Harvard University, after an 8-week daily meditation program, revealed significant increases in gray matter density in eight different regions. Two of these regions are key elements in the ability to direct attention and show resistance to distractions (Calvo, 2022). Additionally, an increase in activity was observed in areas directly associated with cognitive abilities related to experiential learning for optimal decision-making. In accordance with Calvo (2022), all these modifications enhance the fundamental abilities to face any external situation with greater flexibility and problem-solving capacity. Meditation: Empowering Positive Thoughts Among the benefits of meditation, one that cannot be overlooked pertains to positive psychology, with this being one of the streams that extensively employs relaxation practices (Triglia, 2015). In a study published by the APA, researchers investigated how individuals can develop resources to cope with experiences by generating positive emotions (Triglia, 2015; Calvo, 2022). The results indicated that meditation leads to an increase in positive emotions in situations experienced throughout the day, enhancing the emergence of positive thoughts (Calvo, 2022). Thanks to this boost in positive emotions, a series of associated effects occur at the mental level, such as improvements in cognitive processes related to memory, attention, or concentration; and also at the physiological level, yielding enhancements in the cardiac, respiratory, digestive, and immune systems. According to Calvo (2022), all of this contributes to achieving greater well-being and a significant improvement in the quality of life. The Power of Meditation in Interpersonal Relationships An additional benefit of meditation has been discovered concerning interpersonal relationships (Triglia, 2015). Triglia (2015) mentions that, according to the findings of a study, dedicating a few minutes daily to meditation not only contributes to personal well-being but also has the remarkable ability to foster a predisposition towards closer contact with unknown individuals. Daily Meditation: An Immediate Boost for Memory Among the changes that occur in the brain through regular meditation practice, a significant improvement in memory is observed (Calvo, 2022). In a study published by the American Psychological Association, an experimental trial was implemented, spanning an 8-week daily meditation program. The results revealed a substantial advancement in working memory among participants committed to meditation practice. In line with Calvo (2022), this contrasted significantly with the control group that did not undergo the same program, emphasizing the direct connection between regular meditation and memory improvement. Finally, research conducted by the University of California Irvine delves into how quickly meditation can positively impact the brain (Calvo, 2022). This study demonstrated measurable changes in brain regions relevant to processes linked to working memory after just four days of daily meditation practice. In other words, in correspondence with Calvo (2022), meditation offers, almost immediately, a significant improvement in memory as one of its many benefits. Desciphering Well-being: Effects of Meditation on Mental and Physical Health Many people report positive effects on their health through practicing yoga and meditation, experiencing both mental and physical benefits (Rodríguez, 2017). However, there is still much to discover about how exactly these practices affect health. A study, published in August 2017, examines the effects of meditation by observing physiological and immunological markers of stress and inflammation. By studying participants in an intensive three-month retreat with these disciplines, they found that the practices positively impacted physiological and immunological markers of stress and inflammation, and furthermore, improved subjective well-being. Rodríguez (2017) mentions that this article, published in Frontiers in Human Neuroscience, investigates the effects of yoga and meditation on brain-derived neurotrophic factor (BDNF), the activity on the hypothalamic-pituitary-adrenal (HPA) axis, and inflammatory markers. By studying participants in a three-month intensive retreat of yoga and meditation, researchers discovered that the practices had positive effects on BDNF signaling, cortisol awakening response (CAR), and immunological markers, in addition to improving subjective well-being (Rodríguez, 2017). The data showed that participation in the retreat was associated with a self-reported decrease in anxiety and depression, as well as an increase in mindfulness. The research team observed increases in plasma levels of BDNF, a neuromodulator that plays a significant role in learning, memory, and the regulation of complex processes such as inflammation, immunity, mood regulation, stress response, and metabolism. Additionally, according to Rodríguez (2017), they detected increases in the magnitude of the cortisol awakening response (CAR), part of the hypothalamic-pituitary-adrenal (HPA) axis, suggesting increased stress resistance. Meditation: Enhancer of the Immune System A study demonstrated that within a Mindfulness program, a group of volunteers experienced an increase in the production of flu antibodies (Triglia, 2015). In accordance with Triglia (2015), this finding suggests that the practice of meditation could positively influence the immune system. Discovering the Connection: Meditation, Genes, and Brain Structure In 2011, a study conducted by the Massachusetts General Hospital in the United States and published in the journal Psychiatry Research: Neuroimaging discovered that meditation, specifically mindfulness, can cause changes in brain regions related to memory, self-awareness, empathy, and stress (Rodríguez, 2017). This study was the first to document meditation-induced changes in gray matter. After analyzing MRI images focused on areas where differences were observed in previous meditation studies, increased gray matter density was identified in the hippocampus, crucial for learning and memory, and in structures linked to self-awareness and introspection. According to Rodríguez (2017), reductions in reported stress by participants were related to a decrease in gray matter density in the amygdala, known for its role in anxiety and stress. Finally, another study conducted in 2013 by researchers from the United States, Spain, and France presented molecular changes after a period of meditation (Rodríguez, 2017; Robledo Vico, 2017). The research examined the effects of a day of intensive mindfulness practice in a group of experienced meditators compared to a control group (Rodríguez, 2017). After eight hours of practice, "the meditators" exhibited genetic and molecular differences, including altered levels of gene regulatory machinery and reduced levels of proinflammatory genes, correlated with a faster physical recovery from a stressful situation. The changes were observed in genes that are current targets of anti-inflammatory and analgesic drugs (Rodríguez, 2017). In this regard, Robledo Vico (2017) mentions that meditation could act as a kind of analgesic in reducing the harmful effects of stress. Redefining DNA: Molecular Footprints of Meditation In June 2017, a recent study conducted by the University of Coventry in the United Kingdom revealed that mind-body interventions (MBIs), such as meditation, yoga, and Tai Chi, not only induce relaxation but also have the ability to "reverse" or offset certain parts of DNA that could represent a risk factor (Rodríguez, 2017). The research, published in the journal Frontiers in Immunology, examined over a decade of studies analyzing how genetic behavior is influenced by mind-body interventions. In correspondence with Rodríguez (2017), it was concluded that, by collectively reviewing 18 studies involving 846 individuals over more than 11 years, a pattern in molecular changes occurring in the body as a result of mind-body interventions was observed and how these changes contribute to the mental and physical well-being of patients. Researchers focus on the impact on gene expression, i.e., how genes are activated to produce proteins that influence the biological composition of the body, brain, and immune system (Rodríguez, 2017). It is also emphasized that millions of people worldwide already experience health benefits derived from mind-body interventions, such as yoga or meditation. However, they may not be aware that these benefits manifest at the molecular level and can modify the structure of the genetic code. Rodríguez (2017) mentions that, according to the researchers, these activities leave a "molecular signature" in cells, countering the negative effects of stress or anxiety by modifying gene expression, contributing to improving well-being. Meditation: Redefining the Pain Experience Pain relief is another area where research on meditation shows great interest (Rodríguez, 2017). In this regard, a study from Leeds Beckett University in the United Kingdom, published in June 2017, found that meditation could be a more cost-effective alternative to traditional painkillers. In correspondence with Rodríguez (2017), the research results suggest that a single session of ten minutes of mindfulness meditation, administered by a therapist, can improve pain tolerance, pain threshold, and reduce anxiety towards pain. Another study demonstrated that four days of mindfulness are enough to reduce the sensation of pain and produce changes in brain structures associated with pain processing (Triglia, 2015). Previous studies had explored the possibility of pain relief without opioids through meditation (Rodríguez, 2017). This is the case of a study conducted in March 2016 by Wake Forest Baptist Health in the United States, published in the Journal of Neuroscience (Rodríguez, 2017). This study revealed that after a brief period of meditation training, there was a decrease in the perception of experimentally induced pain. According to Rodríguez (2017), the researchers explain that these results are important for those who have developed tolerance to opioid-based drugs and are seeking a non-addictive way to reduce their pain. A previous study conducted by the same center and published in 2015 reveals that mindfulness meditation decreases pain more effectively than the placebo (Rodríguez, 2017). A dual-pathway approach, using pain scores and brain imaging, was employed to determine whether mindfulness meditation is limited to the placebo effect or if its effects transcend this effect. The results of this study indicate that participants who practiced mindfulness meditation reported a greater reduction in pain compared to those who received the placebo. Rodríguez (2017) mentions that significantly, brain scans revealed distinctly different patterns of activity between mindfulness meditation and the placebo in pain reduction. References Calvo, Ú. (2022, octubre 17). Beneficios de la Meditación Diaria Avalados por la Ciencia. Úrsula Calvo. https://ursulacalvo.com/blog/beneficios-de-la-meditacion-diaria-avalados-por-la-ciencia-parte-1 Robledo Vico, J. (2017, junio 2). Lo Dice la Ciencia: La Meditación es Buena Para la Salud. Diario AS. https://as.com/deporteyvida/2017/06/02/portada/1496403885_509817.html Rodríguez, E. M. (2017, agosto 29). ¿Qué nos Dice la Ciencia Sobre la Meditación? La Mente es Maravillosa. https://lamenteesmaravillosa.com/que-nos-dice-la-ciencia-sobre-la-meditacion/ Triglia, A. (2015, junio 4). Los 7 Beneficios de la Meditación Avalados por la Ciencia. Psicología y Mente. https://psicologiaymente.com/meditacion/beneficios-meditacion-ciencia