Closure Is Important Quotes

There’s a trick to the 'graceful exit.' It begins with the vision to recognize when a job, a life stage, or a relationship is over — and let it go. It means leaving what’s over without denying its validity or its past importance to our lives. It involves a sense of future, a belief that every exit line is an entry, that we are moving up, rather than out.

Closure is an illusion, the winking of the eye of a storm. Nothing is completely resolved in life, nothing is perfect. The important thing is to keep living because only by living can you see what happens next." - on Murakami's ‘Colorless Tsukuru Tazaki and His Years of Pilgrimage' in The New York Times

This will not be pleasant, this lunch, and you will both feel terrible afterward–it will not at all provide the closure either of you had hoped for–but if there's a silver lining here (and you're not sure there is one), it's the assurance that what you had, whatever it was, had weight. It made an impact. You can put to rest the fear that you were a blip in this other person's life, a footnote. What you did was important. You hurt somebody, and somebody hurt you.

Death is an ending, but it is not the end. The day your loved one died marks the beginning of a new life for you, a life where your loved one is no longer present in the physical world. It’s a horrendously painful ending, and simultaneously, it marks a new beginning for you. Their death is not the end of your story as a whole, but the end of a very beautiful and important chapter in your life. Your task in this new beginning is to grieve the painful ending— and to learn how to navigate life in the aftermath of loss.

Forgiveness is a two-way street. It’s just as important for the person being forgiven as it is for the person forgiving. It’s an act of compassion to the one needing forgiveness and an act of closure for the one forgiving.

There is a moment when the dead man, too, cancels further revision of the impure. Thus, the dead man is a postscript to closure. The dead man is also a form of circular reasoning, the resident tautologist in an oval universe that is robin's-egg-blue to future generations. Perhaps it's so not important that the dead man lives. After all, the dead man deserts the future.

It is important to understand that loving someone doesn’t always mean having a relationship with that person, just like forgiveness doesn’t always mean reconciliation. Reconciling, in many cases, only sets us up for more abuse. A significant part of our healing will come in accepting that not reconciling with certain people is a part of life. There are some relationships that are so poisonous that they destroy our ability to be healthy and to function at our best. When we put closure to these relationships, we give ourselves the space to love our toxic family members from a distance as fellow human beings where we do not wish harm upon them; we simply have the knowledge and experience to know it is unwise to remain connected with them.

Be honest with yourself. You were at your lowest and broken down. You were unsure and lost hope. You were hiding your fears until you showed them on your sleeve. You felt like everything and everyone was the hammer and you were the nail as they were beating down on you, and it was never-ending. Their empty threats had you scared and you were always running because your weakness was exposed. You were their prey. You didn’t know who to believe because of their mixed signals. You might not see it now, but you are stronger than you can ever imagine. You cannot become comfortable in your pain. You have to let the pain that you feel turn you into a rose without thorns. There are sixteen pieces on the chessboard. The king is the most important piece, but the difference is that the queen is the most powerful piece! You are a queen, you can maneuver around your opponents; they do not have the power over your life, your mind or soul. You might think you’ve been a prisoner, but that is your past’. Look in the now and work your way to how you want your future to be. Exercise your thoughts into a pattern of letting go, and think positively about more of what you want than what you do not want. Queen! You are a queen! As a matter of fact, you are the queen! Act as if you know it! You are powerful, determined, strong, and you can make the biggest and most extravagant move and put it into action. Lights, camera, strike a pose and own it! It is yours to own! Yes, you loved and loved so much. You also lost as well, but you lost hurt, pain, agony, and confusion. You’ve lost interest in wanting to know answers to unanswered questions. You’ve lost the willingness to give a shit about what others think. You’ve surrendered to being fine, that you cannot change the things you have no control over. You’ve lost a lot, but you’ve gained closure. You are now balanced, centered, focused, and filled with peace surrounding you in your heart, mind, body, and soul. Your pride was hurt, but you would rather walk alone and be more willing to give and learn more about the queen you are. You lost yourself in the process, but the more you learn about the new you, the more you will be so much in love with yourself. The more you learn about the new you, the more you will know your worth. The more you learn about the new you, the happier you are going to be, and this time around you will be smiling inside and out! The dots are now connecting. You feel alive! You know now that all is not lost. Now that you’ve cut the cord it is time to give your heart a second chance at loving yourself. Silence your mind. Take a deep breath and close your eyes. As you open your eyes, look at your reflection in the mirror. Aren’t you beautiful, Queen? Embrace who you are. Smile, laugh, welcome the new you and say, “My world is just now beginning.

legitimate comparison must begin with life rather than death. Death is not a solution, but only a subject. It must be a source of disquiet, never of satisfaction. It must not, above all, supply the rounding rhetorical flourish that brings a story to a defined end. Since life gives meaning to death, rather than the other way around, the important question is not: what political, intellectual, literary, or psychological closure can be drawn from the fact of mass killing? Closure is a false harmony, a siren song masquerading as a swan song. The important question is: how could (how can) so many human lives be brought to a violent end?

DEUTSCH: Yes, but you have to distinguish between hardware and software when you’re thinking about how this cognitive closure manifests itself. Like I said, it seems plausible that the hardware limitation is not relevant even for chimpanzees. I imagine that with nanosurgery, one could implant ideas into a chimpanzee’s brain that would make it able to create further knowledge just as humans can. I’m questioning the assumption that if everybody with an IQ of over a hundred died, then in the next generation nobody would have an IQ of over a hundred. I think they well might. It depends on culture. HARRIS: Of course. This wasn’t meant to be a plausible biological or cultural assumption. I’m just asking you to imagine a world in which we had seven billion human beings, none of whom could begin to understand what Alan Turing was up to. DEUTSCH: That nightmare scenario is different. It’s something that actually happened—for almost the whole of human existence. Humans had the ability to be creative and to do everything we’re doing. They just didn’t, because their culture was wrong. It wasn’t their fault. Cultural evolution has a nasty tendency to suppress the growth of what we would consider science or anything important that would improve their lives. So yes, that’s possible, and it’s possible that it could happen again. Nothing can prevent it except our working to prevent it.

The next day, it was still raining when Lee issued his final order to his troops, known simply as General Orders Number 9. After four years of arduous service, marked by unsurpassed courage and fortitude, the Army of Northern Virginia has been compelled to yield to overwhelming numbers and resources. I need not tell the brave survivors of so many hard fought battles, who have remained steadfast to the last, that I have consented to the result from no distrust of them. But feeling that valor and devotion could accomplish nothing that would compensate for the loss that must have attended the continuance of the contest, I determined to avoid the useless sacrifice of those whose past services have endeared them to their countrymen. By the terms of the agreement officers and men can return to their homes and remain until exchanged. You will take with you the satisfaction that proceeds from the consciousness of duty faithfully performed, and I earnestly pray that a Merciful God will extended to you His blessing and protection. With an increasing admiration of your constancy and devotion to your country, and a grateful remembrance of your kind and generous considerations for myself, I bid you all an affectionate farewell. For generations, General Orders Number 9 would be recited in the South with the same pride as the Gettysburg Address was learned in the North. It is marked less by its soaring prose—the language is in fact rather prosaic—but by what it does say, bringing his men affectionate words of closure, and, just as importantly, what it doesn’t say. Nowhere does it exhort his men to continue the struggle; nowhere does it challenge the legitimacy of the Union government that had forced their surrender; nowhere does it fan the flames of discontent. In fact, Lee pointedly struck out a draft paragraph that could have been construed to do just that.

Their parents had been progressive by nature.  They had taken their daughters with them to the Far East on a business trip with the intention of letting the girls see other cultures.  The trip had ended in disaster.  Their parents had been killed by local thieves, somewhere in the suburbs of Shanghai.  The girls had been taken and sold to the Yakuza.  Because their bodies had not been found, and they were not seen after the death of their parents, it was assumed the girls were dead and buried.  That women were still not as important in the culture of their home country had sped the closure of their case. Edith Cromwell spent a lot of sleepless nights that first week wondering about the psyches of the males she worked with each day.  Were they capable of the sort of crimes against women that these poor girls had endured?  The suspicions, the fears that this line of thought provoked could end in alcoholism, drug abuse, even suicide.  Edith decided that she had best just leave it well enough alone.  If not, she would never be able to work with any man ever again.

Mulder and Scully have risked their lives to get closer to the truth, and they know more than they ever did before, but each new piece of information sends them down another rabbit hole, falling through space as they search for the ground. The X-Files creates grand import out of eerie moments and a lack of closure. Eventually that lack of closure would become a detriment, but in the third season, images like Krycek pounding on a door where no one can hear him still have the power to haunt you.

It is important to express gratitude at the changing of the seasons. Only those who do this truly know how to achieve closure in their feelings.

The individual becomes more openly aware of his own feelings and attitudes as they exist in him at an organic level, in the way I tried to describe. He also becomes more aware of reality as it exists outside of himself, instead of perceiving it in preconceived categories. He sees that not all trees are green, not all men are stern fathers, not all women are rejecting, not all failure experiences prove that he is no good, and the like. He is able to take in the evidence in a new situation, as it is, rather than distorting it to fit a pattern which he already holds. As you might expect, this increasing ability to be open to experience makes him far more realistic in dealing with new people, new situations, new problems. It means that his beliefs are not rigid, that he can tolerate ambiguity. He can receive much conflicting evidence without forcing closure upon the situation. This openness of awareness to what exists at this moment in oneself and in the situation is, I believe, an important element in the description of the person who emerges from therapy.

Kayani had closed American ground supply routes through Pakistan to Afghanistan in retaliation for the deaths of Pakistani soldiers in a violent border incident at Salala late in 2011. The closure of Pakistani routes had forced Central Command and General John Allen to import materials from the north of Afghanistan and by air, at an expense to taxpayers of $100 million more per month compared with the Pakistani option. The impasse had become a politicized, highly public matter of honor, with the Pakistanis demanding an American apology and the Obama administration, still seething over the discovery of Osama Bin Laden at Abbottabad, among other offenses, unwilling to bend.

MT: These texts are at one and the same time very beautiful and obscure; they need to be explicated, clarified. “What is hidden will be revealed.” Why must Revelation be hidden? RG: It's not that it must be hidden, actually it's not hidden at all. It's mankind that is blind. We're inside the closure of representation, everyone is in the fishbowl of his or her culture. In other words, mankind doesn't see what I was saying earlier, the principle of illusion that governs our viewpoint. Even after the Revelation, we still don't understand. MT: Does that mean that things are going to emerge gradually, but that at first they're incomprehensible? RG: They seem incomprehensible because mankind lives under the sign of Satan, lives a lie and lives in fear of the lie, in fear of liars. The reversal performed by the Passion has yet to occur. MT: Insofar as the Church itself has been mistaken for two thousand years and has been practicing a sacrificial reading of the Passion of the Christ, that reading is a way of hiding Revelation. RG: I'm not saying that the Church is mistaken. The reading that I'm proposing is in line with all the great dogmas, but it endows them with an anthropological underpinning that had gone unnoticed. MT: Why not just clean up our bad habits by sweeping them away once and for all in the year zero, making way for an era of love and infinite peace? RG: Because the world wouldn't have been able to take it! Since the sacrificial principle is the fundamental principle of the human order—up to a certain point human beings need to pour out their violence and tensions onto scapegoats—destroying it all at once is impossible. That's why Christianity is made in such a way as to allow for transitions. This is no doubt one of the reasons why it is at once so far from and so close to myth, and always susceptible to being interpreted a bit mythically. When Nietzsche says that Christianity is impossible, that it can only lead to absurdities, to outrageous, insane things, it can be said that he's superficially right, even if ultimately he's wrong. You can't get rid of the sacrificial principle by just flicking it away as if it were a piece of dust. History isn't finished. Every day very interesting things, changes in outlook, are happening right before our eyes. In the United States and everywhere, a lot of current cultural phenomena can be unified by describing them as the discovery of new victims, or rather as their concrete rehabilitation, for in truth we've known about them for a long time: women, children, the elderly, the insane, the physically and mentally handicapped, and so forth. For example, the question of abortion, which has great importance in American debates, is no longer formulated except in the following terms: “Who is the real victim? Is it the child or is it the mother?” You can no longer defend a given position, or indeed any of them, except by making it into a contribution to the anti-victimary crusade. MT

Today, however, we could say that in a certain contradictory fashion, at least, the refutation of Marx has itself been refuted. In a broad sense, class society in the Marxian sense has re-established itself. For Marx, class was a relational concept: the exclusion from ownership of the means of production implied a fundamental asymmetry of power and distinguished workers from capitalists.155 Viewed in this way, Marx’s concept of class is completely relevant again today, as never before have more people been dependent on wages, above all because they do not possess any means of production.156 The (working) class-in-itself—as Marx called it—has grown both nationally and globally. At the international level, social distinctions between nations may well have lessened in the recent past, but within states they have increased immensely.157 Nevertheless, we cannot speak of a dichotomous class society as Marx and Engels prophesied in The Communist Manifesto.158 Despite downward mobility, the middle class continues to be important. For a modern class analysis, then, the most appropriate approach is a ‘pragmatic realism’ that embraces the dimensions of power, exploitation, closure and life chances.159

A monk's day begins with cleaning. We don't do this because the temple is dirty or messy. We do it to eliminate the suffering in our hearts. We sweep dust to remove our worldly desires. We scrub dirt to free ourselves of attachments. The Zen sect of Buddhism is renowned for the cleaning practices of its monks, but cleaning is greatly valued in Japanese Buddhism in general as a way to "cultivate the mind". Daily housework is an opportunity to contemplate the self. The Japanese idea of not being wasteful is not just about avoiding waste - it also embodies a spirit of gratitude toward objects. People who don't respect objects don't respect people. Cleaning should be done in the morning. Cleaning quietly while the silence envelops you - before other people and plants awaken - refreshes and clears your mind. In the world of Buddhism, reusing items is a standard that guides our day-to-day lives. To remove impurities from your heart, be sure to keep the bathroom sparkling clean. Cleaning is training for staying in the now. Therein lies the reason for being particular about cleanliness. It is important to express gratitude at the changing of the seasons. Only those who do this truly know how to achieve closure in their feelings. In order to remove impurities from the heart, you must reduce wastefulness in your heart. People who endlessly chase after new things have lost their freedom to earthly desires. Only those who can enjoy using their imaginations when working with limited resources know true freedom. It is vital that you get rid of anything that you do not need. Hospitality starts with cleanliness. There is an old Zen teaching that says that if you haven't washed your face, everything you do throughout the day will be impolite and hasty. Succumbing to sleep gluttony is giving in to your wordly desires. Idly sleeping your days away is no way to live. Quite honestly, a life free of possessions is very comfortable. There are some things you start to realize when living the Zen life of simplicity, namely, that you only keep things of good quality. Conversely, if you are surrounded only by poor-quality objects that you don't care about, it is impossible to understand what it is to truly value something. There is an old Zen saying that goes: "Where there is nothing, there is everything." By letting go of everything, you can open up a universe of unlimited possibilities.

When people reflect on harsh events in their lives, it's important that they write or talk and not just think. Thinking doesn't provide the narrative closure that writing or talking does, and it often leads people to sink into ruminative loops that prolong their anguish.

If you’ve ever been met by an incurious doctor, you know how important Redelmeier’s mission is. Redelmeier’s heuristics have an ambitious aim for doctors during the critical diagnosis stage: to keep their minds open and not succumb too quickly to what psychologists call a need for cognitive closure (NFC). NFC is almost counter to the very state of mind we’re describing as optimal—it’s our aversion to ambiguity and desire for certainty. There is nothing inherently wrong or flawed with this attribute of human cognition, but a high need for closure correlates with drops in creativity and rationality. Do you often leap to the quick, easy, and safe answer? Do you over-rely on one way to solve a problem—especially if you’ve met with success in the past by using that method? It’s okay. We all do. But we don’t all notice ourselves doing it. That’s the key to creating a new perspective.

Dark Moon: During the day right before a new moon, most witches won’t work magic. They choose to refresh their energy for the next waxing cycle. There are others who find the dark moon is the best time to work the magic that is related to closure and this will bring things to a full circle. The moon’s energy holds a destructive potential that you can use to release any karma that keeps popping into your life over and over again like things related to betrayal, abandonment, or lack. Some gems you can use during this time are clear quartz, obsidian, and tektite. Waning Moon: This would be the time for you to release energy outwardly and align yourself with inward energy. This will eliminate all negative experiences and energies. Your main goal is to do spells that help you get rid of anything that is causing sickness, resolve conflicts, and overcome obstacles. Some gems you can use during this time are unakite jasper, angelite, obsidian, petalite, black tourmaline, and calcite. Full Moon: This moon phase is the most powerful in the whole lunar cycle. Most Witches consider the day of the full moon the most magically powerful day during the whole month. They usually save their spell work that is related to important goals for this day. All magic is favored when done during a ritual under the full moon. Some gems you could use during this time are quartz, selenite, and moonstone. Waxing Moon: This is the perfect time to take action toward your goals. Beginning these goals during this time will bring you to them faster. This energy is action energy and it will push your intentions out into the Universe. The magical work you do during this time should be related to strengthening or gaining partnerships with other people. It might be a business partner, romantic partner, or making new friends. It is also a time to improve your well-being and physical health. Gems you can use during this time are emerald, rainbow moonstone, citrine, carnelian, and fluorite, and nuumite. New Moon: This is the start of the lunar cycle. This is the time to dream about what you want to create in life. Magic meant to begin new ventures or projects are great to do during this time. Basically, anything that involves increasing or attracting the things you desire would be great. Some gems you can use during this time are the clear quartz, obsidian, tektite, iolite, black moonstone, and labradorite.

Researchers who have studied SMART goals and other structured methods of choosing objectives say this isn’t unusual. Such systems, though useful, can sometimes trigger our need for closure in counterproductive ways. Aims such as SMART goals “can cause [a] person to have tunnel vision, to focus more on expanding effort to get immediate results,” Locke and Latham wrote in 1990. Experiments have shown that people with SMART goals are more likely to seize on the easiest tasks, to become obsessed with finishing projects, and to freeze on priorities once a goal has been set. “You get into this mindset where crossing things off your to-do list becomes more important than asking yourself if you’re doing the right things,” said Latham.

I never did believe the rumors,” Lacey said. “It’s a way of filling a void. The human mind doesn’t like unanswered questions. The instinct is to fill the unknown gaps with something, anything, even if it’s bizarre. That’s why closure is so important. Knowing, even when the truth hurts, you know?

The drama and the development of the play’s ideas arise from a triangular tension implied in the above structure. The fundamental conflict of the play, even more important than the conflicts among the characters, is among the three organizational paradigms at work in the play’s structure. The first paradigm is the reversed chronology of the plot or the play’s basic, backward-moving narrative structure. The second is directly opposed to the first: the implied, ineluctable forward movement of time. The third overlays the other two: a cyclical structure based in the play’s method of repetition and variation. The backward-moving narrative structure emphasizes two ideas we have already seen elsewhere. The first is a more elaborate development of the life-is-a-journey metaphor that Ben Stone employed in “The Road You Didn’t Take.” The second is the idea of a life’s meaning being governed by the anticipated completion of a goal, the point of narrative closure that makes a complete, meaning-providing structure for a life story. Both ideas are established in the opening number, “Merrily We Roll Along,” which is reprised throughout the show as a means of segueing from scene to scene and year to year. The song introduces the image of the dream as the goal one’s life is aiming for, the end of the journey and, more than that, the thing that gives the journey its purpose and meaning. The ensemble sings: Dreams don’t die, So keep an eye on your dream [….] Time goes by And hopes go dry, But you still can try For your dream. (F 383) Like Ben, the ensemble has conflicting feelings about life’s journey. In a counterpoint section, one half of the ensemble sings “Plenty of roads to try,” while the other

It is noteworthy that the Indian subcontinent is not the natural habitat of the horse. There never have been wild horses in the subcontinent. No horse bones have been found in the earliest occupancy layers at Mehrgarh, even when wild animals were an important food item. If the horse came to India from outside, so must have its tamers and riders. The horse appears in India only towards the very end of the mature Harappan phase or in the late Harappan phase, at sites like Surkotada in Kutch. It can thus be asserted with confidence that the cultural continuum from Mehrgarh to the closure of the urban Harappan phase, extending from c. 7000 BC to c. 2000 BC, owed its existence to people not familiar with the horse, and that the horse and its riders first entered the scene in c. 2000 BC to co-found the late Harappan cultures.

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Closure happens right after you accept that letting go and moving on is more important than projecting a fantasy of how the situation could have been. —SYLVESTER MCNUTT III