Comfort Grief Quotes

The worst type of crying wasn't the kind everyone could see--the wailing on street corners, the tearing at clothes. No, the worst kind happened when your soul wept and no matter what you did, there was no way to comfort it. A section withered and became a scar on the part of your soul that survived. For people like me and Echo, our souls contained more scar tissue than life.

And when your sorrow is comforted (time soothes all sorrows) you will be content that you have known me. You will always be my friend. You will want to laugh with me. And you will sometimes open your window, so, for that pleasure . . . And your friends will be properly astonished to see you laughing as you look up at the sky! Then you will say to them, 'Yes, the stars always make me laugh!' And they will think you are crazy. It will be a very shabby trick that I shall have played on you...

Time doesn’t heal all wounds. We both know that’s bullshit; it comes from people who have nothing comforting or original to say.

Nothing in this world compares to the comfort and security of having someone just hold your hand.

Music isn't just a pleasure, a transient satisfaction. It's a need, a deep hunger; and when the music is right, it's joy. Love. A foretaste of heaven. A comfort in grief. Is it too much to think that perhaps God speaks to us sometimes through music? How, then, could I be so ungrateful as to refuse the message?

Night is beautiful when you are happy--comforting when you are in grief--terrible when you are lonely and unhappy.

When grief impounds our thinking and eats our brains, it seeps through all the cracks of our daily living. Only the soothing wind of comforting words may counter the withering twilight and the frostiness of darkness. ("All the words he always wanted to tell her.")

Confronting our feelings and giving them appropriate expression always takes strength, not weakness. It takes strength to acknowledge our anger, and sometimes more strength yet to curb the aggressive urges anger may bring and to channel them into nonviolent outlets. It takes strength to face our sadness and to grieve and to let our grief and our anger flow in tears when they need to. It takes strength to talk about our feelings and to reach out for help and comfort when we need it.

Even now, there are still days so beautiful, I almost believe in God.

When things get really bad, you take comfort in the placeness of a place.

I measure every Grief I meet With narrow, probing, Eyes; I wonder if It weighs like Mine, Or has an Easier size. I wonder if They bore it long, Or did it just begin? I could not tell the Date of Mine, It feels so old a pain. I wonder if it hurts to live, And if They have to try, And whether, could They choose between, It would not be, to die. I note that Some -- gone patient long -- At length, renew their smile. An imitation of a Light That has so little Oil. I wonder if when Years have piled, Some Thousands -- on the Harm Of early hurt -- if such a lapse Could give them any Balm; Or would they go on aching still Through Centuries above, Enlightened to a larger Pain By Contrast with the Love. The Grieved are many, I am told; The reason deeper lies, -- Death is but one and comes but once, And only nails the eyes. There's Grief of Want and Grief of Cold, -- A sort they call "Despair"; There's Banishment from native Eyes, In sight of Native Air. And though I may not guess the kind Correctly, yet to me A piercing Comfort it affords In passing Calvary, To note the fashions of the Cross, And how they're mostly worn, Still fascinated to presume That Some are like My Own.

Sometimes grief is a comfort we grant ourselves because it's less terrifying than trying for joy. Nobody wants to admit it. We'd all declare we want to be happy, if we could. So why, then, is pain the one thing we most often hold on to? Why are slights and griefs the memories on which we choose to dwell? Is it because joy doesn't last but grief does?

If a mother is mourning not for what she has lost but for what her dead child has lost, it is a comfort to believe that the child has not lost the end for which it was created. And it is a comfort to believe that she herself, in losing her chief or only natural happiness, has not lost a greater thing, that she may still hope to "glorify God and enjoy Him forever." A comfort to the God-aimed, eternal spirit within her. But not to her motherhood. The specifically maternal happiness must be written off. Never, in any place or time, will she have her son on her knees, or bathe him, or tell him a story, or plan for his future, or see her grandchild.

Heaven is a place where all the dogs you've ever loved come to greet you.

True comfort in grief is in acknowledging the pain, not in trying to make it go away. Companionship, not correction, is the way forward.

Lamentations comfort only by lacerating the heart still more. Such grief does not desire consolation. It feeds on the sense of its hopelessness. Lamentations spring only from the constant craving to re-open the wound.

We were talking the other evening about the phrases one uses when trying to comfort someone who is in distress. I told him that in English we sometimes say, 'I've been there.' This was unclear to him at first-I've been where? But I explained that deep grief sometimes is almost like a specific loacation, a coordinate on a map of time. When you are standing in that forest of sorrow, you cannot imagine that you could ever find your way to a better place. But if someone can assure you that they themselves have stood in that same place, and now have moved on, sometimes this will bring hope. 'So sadness is a place?' Giovanni asked. 'Sometimes people live there for years,' I said.

Even painfully shy and awkward people are not painfully shy or awkward when they are alone. The way to access this natural, comfortable alone-self when you are with others is by choosing to forbid yourself to wonder what "they" are thinking. Instead, force yourself to exist in the instant, then take it- and give it- as it comes.

Eby knew all too well that there was a fine line when it came to grief. If you ignore it, it goes away, but then it always comes back when you least expect it. If you let it stay, if you make a place for it in your life, it gets too comfortable and it never leaves. It was best to treat grief like a guest. You acknowledge it, you cater to it, then you send it on its way.

What we have once enjoyed deeply we can never lose. All that we love deeply becomes a part of us.

The house is eerily quiet. All this time I thought silence would be a welcome reprieve, but it's less comforting than I imagined. The house feels so much bigger and colder than it ever has.

The very first Easter taught us this: that life never ends and love never dies.

Grief is not linear. People kept telling me that once this happened or that passed, everything would be better. Some people gave me one year to grieve. They saw grief as a straight line, with a beginning, middle, and end. But it is not linear. It is disjointed. One day you are acting almost like a normal person. You maybe even manage to take a shower. Your clothes match. You think the autumn leaves look pretty, or enjoy the sound of snow crunching under your feet. Then a song, a glimpse of something, or maybe even nothing sends you back into the hole of grief. It is not one step forward, two steps back. It is a jumble. It is hours that are all right, and weeks that aren't. Or it is good days and bad days. Or it is the weight of sadness making you look different to others and nothing helps.

Elide saw the sorrow on her face before she reached her. The dullness and pain in the golden eyes. She went still. "Who?" Manon's throat bobbed. "All." All of the Thirteen. All those fierce, brilliant witches. Gone. Elide put a hand to her heart, as if it could stop it from cracking. But Manon closed the distance between them, and even with that grief in her battered, bloodied face, she put a hand on Elide's shoulder. In comfort. As if the witch had learned to do such things.

Duty bound, Aeneas, though he struggled with desire to calm and comfort her in all her pain, to speak to her and turn her mind from grief, and though he sighed his heart out, shaken still with love if her, yet took the course heaven gave him and turned back to the fleet.

I'll show up and stand humble in the face of a loved one's pain. I'll admit I'm as empty-handed, dumb-struck, and out of ideas as she is. I won't try to make sense of things or require more than she can offer. I won't let my discomfort with her pain keep me from witnessing it for her. I'll never try to grab or fix her pain, because I know that for as long as it takes, her pain will also be her comfort. It will be all she has left. Grief is love's souvenir. It's our proof that we once loved... So, I'll just show up and sit quietly with her.

It seems very American to expect grief to change something. Like a token you cash in. A formula. Grieve x amount, receive y amount of comfort. Work a day in the grief mines and get paid in tickets to the company store.

I ultimately decided to hold my tongue and settle instead for the comfort of ignorance. Not knowing the truth, I retained hope, and that hope I held like a smooth warm stone against my heart.

Funerals seem less about comforting the souls of these dearly departed than about comforting the people they leave behind.

But hers was a strange heart, sad in its very nature, and she could never weep and ease it as other women do, for her tears never brought her comfort.

Five years later, I take a deep, shuddery breath to stop myself crying. It’s not just that I can’t hold Aoife again, it’s everything: It’s grief for the regions we deadlanded, the ice caps we melted, the Gulf Stream we redirected, the rivers we drained, the coasts we flooded, the lakes we choked with crap, the seas we killed, the species we drove to extinction, the pollinators we wiped out, the oil we squandered, the drugs we rendered impotent, the comforting liars we voted into office—all so we didn’t have to change our cozy lifestyles.

Comfort's in heaven, and we are on the Earth Where nothing lives but crosses, cares, and grief.

By showing that you don't have to lose yourself, maybe someone else will feel some sort of comfort.

May I be an enemy to no one and the friend of what abides eternally. May I never quarrel with those nearest me, and be reconciled quickly if I should. May I never plot evil against others, and if anyone plot evil against me, may I escape unharmed and without the need to hurt anyone else. May I love, seek and attain only what is good. May I desire happiness for all and harbor envy for none. May I never find joy in the misfortune of one who has wronged me. May I never wait for the rebuke of others, but always rebuke myself until I make reparation. May I gain no victory that harms me or my opponent. May I reconcile friends who are mad at each other. May I, insofar as I can, give all necessary help to my friends and to all who are in need. May I never fail a friend in trouble. May I be able to soften the pain of the grief stricken and give them comforting words. May I respect myself. May I always maintain control of my emotions. May I habituate myself to be gentle, and never angry with others because of circumstances. May I never discuss the wicked or what they have done, but know good people and follow in their footsteps. [Prayer to practice the Golden Rule]

The heart that loves must one day grieve. Love and grief are the Goddess's twined gifts. Let the pain in, let it open your heart to compassion. Let me help you bear your grief and then may your heart ease and open to greater love. May the love that flows eternally through the universe embrace and comfort you. p.85

People whispered comfort about Marian being called back to heaven, but my mother would not be distracted from her grief. To this day it remains a hobby.

The cold, like the darkness, can become a deceptive comfort you never want to leave.

If your child is killed by police, if the water in your community is poisoned, if a mockery is made of your grief, how do you feel? Do you want to be calm and quiet? Do you want to forgive in order to make everyone else comfortable? Or do you want to scream, to yell, to demand justice for the wrongs done? Anger gets the petitions out, it motivates marches, it gets people to the ballot. Anger is sometimes the only fuel left at the end of a long, horrible day, week, month, or generation.

No worst, there is none. Pitched past pitch of grief, More pangs will, schooled at forepangs, wilder wring. Comforter, where, where is your comforting? Mary, mother of us, where is your relief? My cries heave, herds-long; huddle in a main, a chief- woe, world-sorrow; on an age-old anvil wince and sing — Then lull, then leave off. Fury had shrieked 'No ling- ering! Let me be fell: force I must be brief'. O the mind, mind has mountains; cliffs of fall Frightful, sheer, no-man-fathomed. Hold them cheap May who ne'er hung there. Nor does long our small Durance deal with that steep or deep. Here! creep, Wretch, under a comfort serves in a whirlwind: all Life death does end and each day dies with sleep.

The truest form of love is where you are able to put your own needs aside to do what is best for the one you love. If you could know where I am now and if you love as you say you do, you would never ever wish me back from the love and the comfort and the bliss of where I am and where I wait for you.

By dread things I am compelled. I know that. I see the trap closing. I know what I am. But while life is in me I will not stop this violence. No. Oh my friends who is there to comfort me? Who understands? Leave me be, let me go, do not soothe me. This is a knot no one can untie. There will be no rest, there is no retrieval. No number exists for griefs like these.

If you’re really listening, if you’re awake to the poignant beauty of the world, your heart breaks regularly. In fact, your heart is made to break; its purpose is to burst open again and again so it can hold evermore wonders. -Andrew Harvey

Sometimes grief is a comfort we grant ourselves because it's less terrifying than trying for joy.

I want you to think of two different situations. First, remember times when you've felt your best, at the top of your game, alive and vibrant. Pay attention to your posture, the muscles in your face, your breathing. Then, I want you to think of occasions where you've felt sick or anxious. Don't just think of people. Think of activities. This will help us reveal what makes you happy. Pay attention to how your body responds to these scenarios - it will serve as your biggest indicator in the future when you're actually doing things." This woman was damn brilliant. "And remember, it's okay to feel sad, but just try to limit your bouts with it to an hour a day. Let it all out, give yourself that time to heal, nurture and comfort yourself. You won't heal unless you grieve. Grieving is good." "Good grief?" "Yes. It takes courage to grieve.

It is, I suppose, the common grief of children at having to protect their parents from reality. It is bitter for the young to see what awful innocence adults grow into, that terrible vulnerability that must be sheltered from the rodent mire of childhood. Can we blame the child for resenting the fantasy of largeness? Big, soft arms and deep voices in the dark saying, "Tell Papa, tell Mama, and we'll make it right." The child, screaming for refuge, senses how feeble a shelter the twig hut of grown-up awareness is. They claim strength, these parents, and complete sanctuary. The weeping earth itself knows how desperate is the child's need for exactly that sanctuary. How deep and sticky is the darkness of childhood, how rigid the blades of infant evil, which is unadulterated, unrestrained by the convenient cushions of age and its civilizing anesthesia. Grownups can deal with scraped knees, dropped ice-cream cones, and lost dollies, but if they suspected the real reasons we cry they would fling us out of their arms in horrified revulsion. Yet we are small and as terrified as we are terrifying in our ferocious appetites. We need that warm adult stupidity. Even knowing the illusion, we cry and hide in their laps, speaking only of defiled lollipops or lost bears, and getting lollipop or a toy bear'd worth of comfort. We make do with it rather than face alone the cavernous reaches of our skull for which there is no remedy, no safety, no comfort at all. We survive until, by sheer stamina, we escape into the dim innocence of our own adulthood and its forgetfulness.

No matter where; of comfort no man speak: Let's talk of graves, of worms, and epitaphs; Make dust our paper and with rainy eyes Write sorrow on the bosom of the earth, Let's choose executors and talk of wills: And yet not so, for what can we bequeath Save our deposed bodies to the ground? Our lands, our lives and all are Bolingbroke's, And nothing can we call our own but death And that small model of the barren earth Which serves as paste and cover to our bones. For God's sake, let us sit upon the ground And tell sad stories of the death of kings; How some have been deposed; some slain in war, Some haunted by the ghosts they have deposed; Some poison'd by their wives: some sleeping kill'd; All murder'd: for within the hollow crown That rounds the mortal temples of a king Keeps Death his court and there the antic sits, Scoffing his state and grinning at his pomp, Allowing him a breath, a little scene, To monarchize, be fear'd and kill with looks, Infusing him with self and vain conceit, As if this flesh which walls about our life, Were brass impregnable, and humour'd thus Comes at the last and with a little pin Bores through his castle wall, and farewell king! Cover your heads and mock not flesh and blood With solemn reverence: throw away respect, Tradition, form and ceremonious duty, For you have but mistook me all this while: I live with bread like you, feel want, Taste grief, need friends: subjected thus, How can you say to me, I am a king?

What’s wrong with discourses about the obvious is that they corrupt consciousness with their easiness, with the speed with which they provide one with moral comfort, with the sensation of being right.

No goodbye is forever unless you can erase everything you ever knew about a person and everything you once felt.

I squeezed his hand, so tight it likely pained him. But sometimes comfort needed to sting more than the sorrow for it to break into the grief.

you are so unhappy, because you know no one who can help you. Think what a comfort it is when the heart is heavy with grief to be able at any moment to go and tell everything to God, and pray Him for the help that no one else can give us. And He can help us and give us everything that will make us happy again.

A feeling of pleasure or solace can be so hard to find when you are in the depths of your grief. Sometimes it's the little things that help get you through the day. You may think your comforts sound ridiculous to others, but there is nothing ridiculous about finding one little thing to help you feel good in the midst of pain and sorrow!

They'd crossed over to that continent where grieving parents lived. It looked the same as the rest of the world, but wasn't. Colors bled pale. Music was just notes. Books no longer transported or comforted, not fully. Never again. Food was nutrition, little more. Breaths were sighs. And they knew something the rest didn't. They knew how lucky the rest of the world was.

Time passes and I am still not through it. Grief isn't something you get over. You live with it. You go on on with it lodged in you. Sometimes I feel like I have swallowed a pile of stones. Grief makes me heavy. It makes me slow. Even on days when I laugh a lot, or dance, or finish a project, or meet a deadline, or celebrate, or make love, it is there. Lodged deep inside of me.

Five years later, I take a deep, shuddery breath to stop myself crying. It’s not just that I can’t hold Aoife again, it’s everything: It’s grief for the regions we deadlanded, the ice caps we melted, the Gulf Stream we redirected, the rivers we drained, the coasts we flooded, the lakes we choked with crap, the seas we killed, the species we drove to extinction, the pollinators we wiped out, the oil we squandered, the drugs we rendered impotent, the comforting liars we voted into office—all so we didn’t have to change our cozy lifestyles. People talk about the Endarkenment like our ancestors talked about the Black Death, as if it’s an act of God. But we summoned it, with every tank of oil we burned our way through. My generation were diners stuffing ourselves senseless at the Restaurant of the Earth’s Riches knowing—while denying—that we’d be doing a runner and leaving our grandchildren a tab that can never be paid.

Time doesn't heal, I had learned, it just keeps moving. And it takes us with it.

To feel truly comforted by someone, you need to feel heard in your pain. You need the reality of your loss reflected back to you—not diminished, not diluted. It seems counterintuitive, but true comfort in grief is in acknowledging the pain, not in trying to make it go away.

I pray thee, cease thy counsel, Which falls into mine ears as profitless As water in a sieve: give not me counsel; Nor let no comforter delight mine ear But such a one whose wrongs do suit with mine: ... for, brother, men Can counsel and speak comfort to that grief Which they themselves not feel; but, tasting it, Their counsel turns to passion, which before Would give preceptial medicine to rage, Fetter strong madness in a silken thread, Charm ache with air and agony with words. No, no; 'tis all men's office to speak patience To those that wring under the load of sorrow, But no man's virtue nor sufficiency To be so moral when he shall endure The like himself. Therefore give me no counsel: My griefs cry louder than advertisement.

...human beings need someone friendly to listen to them when they’re grieving. So feel free to talk to me. I will be friendly. You have nice shoes.” “Is that the only thing you notice about people?” “I’ve always wanted shoes. They’re the sole piece of clothing that makes any sense, assuming ideal environmental conditions. They don’t play into your strange and nonsensical taboos about not letting anyone see your—” “Is this really the only thing you can think of to comfort someone who is grieving?” “It was number one on my list.” Great. “The list has seven million entries. Do you want to hear number two?” “Is it silence?” “That didn’t even make the list.” “Move it to number two.” “All right, I . . . Oh.

Dark now. Blacker than black, I know it. And words are tiny things in the face of all that dark and all that cold. But hear these words, little sister. Hear and know. Tomorrow is coming, just as fast as the turning of the sky. And as sure as it’s black now, the sun will rise. Always. No matter how faint the glow.

Becoming aware of the intense suffering of billions of animals, and of our own participation in that suffering, can bring up painful emotions: sorrow and grief for the animals; anger at the injustice and deception of the system; despair at the enormity of the problem; fear that trusted authorities and institutions are, in fact, untrustworthy; and guilt for having contributed to the problem. Bearing witness means choosing to suffer. Indeed, empathy is literally 'feeling with.' Choosing to suffer is particularly difficult in a culture that is addicted to comfort--a culture that teaches that pain should be avoided whenever possible and that ignorance is bliss. We can reduce our resistance to witnessing by valuing authenticity over personal pleasure, and integration over ignorance.

All I can say is, it's a sort of kinship, as though there is a family tree of grief. On this branch, the lost children, on this the suicided parents, here the beloved mentally ill siblings. When something terrible happens, you discover all of the sudden that you have a new set of relatives, people with whom you can speak in the shorthand of cousins.

Contrary to what a lot of people believe (or hope), comfort doesn’t take the pain away. Comfort slides in beside the pain, pulling up a chair so that we have something more than sorrow in our hearts. Comfort gently expands our spirits so that we can breathe again. Comfort opens our eyes so that we can see possibility again. And on those days, whether it is the next day or five years removed, on that day when grief rears its dark head again, comfort helps us remember that pain is not all there is

Nevertheless, when it is your lot to have to endure something that is (or seems to you) worse than the ordinary lot of mankind, Spinoza's principle of thinking about the whole, or at any rate about larger matters than your own grief, is a useful one. There are even times when it is comforting to reflect that human life, with all that is contains of evil and suffering, is an infinitesimal part of the life of the universe. Such reflections may not suffice to constitute a religion, but in a painful world they are a help towards sanity and an antidote to the paralysis of utter despair. - about Spinoza

After all this time, the aches have grown softer but also deeper. They both know the looping shape of pain--it changes and quiets but never ends. There is a strange comfort in its constancy. Memories of what was lost are also reminders of what was held.

I'll remember you, he thinks, and as the gun carriage, with its coffin and its dented helmet pass him by, he closes his eyes. Nothing will bring them back. Not the words of comfortable men. Not the words of politicians. Or the platitudes of paid poets.

Don’t say it’s not really so bad. Because it is. Death is awful, demonic. If you think your task as comforter is to tell me that really, all things considered, it’s not so bad, you do not sit with me in my grief but place yourself off in the distance away from me. Over there, you are of no help.

I think unconsciously I was afraid that if she asked me how I felt, my unleashed grief and rage would kill us all. In some unadmitted corner of myself I was already weeping and screaming and begging her not to leave me, not to go. If I started crying for real, only her comfort could make me stop, and if she died before she had finished comforting me, then I would be left to cry forever.

I remember understanding what a brutal thing it is to be the bearer of truly bad news - to break off a piece of that misery and hand it to other people, one by one, and then have to comfort them; to put their grief on your shoulders on top of all your own; to be the calm one in the face of their shock and tears. And then learning that relative weight of grief is immaterial. Being smothered a little is no different than being smothered a lot. Either way, you can't breathe.

Simos said, “Grief work must be shared. In sharing, however, there must be no impatience, censure or boredom with the repetition, because repetition is necessary for catharsis and internalization and eventual unconscious acceptance of the reality of the loss. The bereaved are sensitive to the feelings of others and will not only refrain from revealing feelings to those they consider unequal to the burden of sharing the grief but may even try to comfort the helpers.” (97)

...this woman, moved by some private sorrow as much as the words being spoken, cried almost silently, unobserved by others, apart from Mma Ramotswe, who stretched out her hand and laid it on her shoulder. Do not cry, Mma, she began to whisper, but changed her words even as she uttered them, and said quietly, Yes, you can cry, Mma. We should not tell people not to weep - we do it because of our sympathy for them - but we should really tell them that their tears are justified and entirely right.

Here in the second beatitude, Jesus is making an important announcement to those who, instead of finding a means of avoiding personal pain and shared sorrow, have allowed themselves to be sculpted by pain and sorrow. Jesus seems to be saying that it is those who have given up being comfortably numb through shallow contentment and have instead engaged in the real work of grief—for there is much in this world to grieve over—who are the ones who will encounter the deep comfort of the kingdom of God.

In Judaism, it is taught that there are three stages of grief to be endured. First there is weeping, for we all must weep for what we have lost. Second comes silence, for in the silence we understand solace, beauty, and comfort from something greater than ourselves. Third comes singing, for in singing we pour out our hearts and regain our voice.

Love is so much more than some random, euphoric feeling. And real love isn’t always fluffy, cute, and cuddly. More often than not, real love has its sleeves rolled up, dirt and grime smeared on its arms, and sweat dripping down its forehead. Real love asks us to do hard things—to forgive one another, to support each other’s dreams, to comfort in times of grief, or to care for family. Real love isn’t easy—and it’s nothing like the wedding day—but it’s far more meaningful and wonderful.

After slipping on a negligee and making herself comfortable on the lounge, she became conscious that she was miserable and that the tears were rolling down her cheeks. She wondered if they were the tears of self-pity, and tried resolutely not to cry, but this existence without hope, without happiness, oppressed her, and she kept shaking her head from side to side, her mouth drawn down tremulously in the corners, as though she were denying the assertion made by some one, somewhere. She did not know that this gesture of hers was years older than history, that, for a hundred generations of men, intolerable and persistent grief has offered that gesture, of denial, of protest, of bewilderment, to something more profound, more powerful than the God made in the image of man, and before which that God, did he exist, would be equally impotent. It is a truth set at the heart of tragedy that this force never explains, never answers - this force intangible as air, more definite than death.

You and I cannot really expect to glide through life . . . naively petitioning, 'Lord, give me experience but not grief, a deeper appreciation of happiness but not deeper sorrow, joy in comfort but not in pain, more capacity to overcome but not more opposition; and please do not let me ever feel perplexed while on thy errand. Then let me come quickly and dwell with thee and fully share thy joy.

Things like "Everything happens for a reason" and "You'll become a stronger/kinder/more compassionate person because of this" brings out rage in grieving people. Nothing makes a person angrier than when they know they're being insulted but can't figure out how. It's not just erasing your current pain that makes words of comfort land so badly. There's a hidden subtext in those statements about becoming a better, kinder, and more compassionate because of your loss, that often-used phrase about knowing what's "truly important in life" now that you've learned how quickly life can change. The unspoken second half of the sentence in this case says you needed this somehow. It says that you weren't aware of what was important in life before this happened. It says that you weren't kind, compassionate, or aware enough in your life before this happened. That you needed this experience in order to develop or grow, that you needed this lesson in order to step into your "true path" in life. As though loss and hardship were the only ways to grow as a human being. As though pain were the only doorway to a better, deeper life, the only way to be truly compassionate and kind.

Do not despise your inner world. That is the first and most general piece of advice I would offer… Our society is very outward-looking, very taken up with the latest new object, the latest piece of gossip, the latest opportunity for self-assertion and status. But we all begin our lives as helpless babies, dependent on others for comfort, food, and survival itself. And even though we develop a degree of mastery and independence, we always remain alarmingly weak and incomplete, dependent on others and on an uncertain world for whatever we are able to achieve. As we grow, we all develop a wide range of emotions responding to this predicament: fear that bad things will happen and that we will be powerless to ward them off; love for those who help and support us; grief when a loved one is lost; hope for good things in the future; anger when someone else damages something we care about. Our emotional life maps our incompleteness: A creature without any needs would never have reasons for fear, or grief, or hope, or anger. But for that very reason we are often ashamed of our emotions, and of the relations of need and dependency bound up with them. Perhaps males, in our society, are especially likely to be ashamed of being incomplete and dependent, because a dominant image of masculinity tells them that they should be self-sufficient and dominant. So people flee from their inner world of feeling, and from articulate mastery of their own emotional experiences. The current psychological literature on the life of boys in America indicates that a large proportion of boys are quite unable to talk about how they feel and how others feel — because they have learned to be ashamed of feelings and needs, and to push them underground. But that means that they don’t know how to deal with their own emotions, or to communicate them to others. When they are frightened, they don’t know how to say it, or even to become fully aware of it. Often they turn their own fear into aggression. Often, too, this lack of a rich inner life catapults them into depression in later life. We are all going to encounter illness, loss, and aging, and we’re not well prepared for these inevitable events by a culture that directs us to think of externals only, and to measure ourselves in terms of our possessions of externals. What is the remedy of these ills? A kind of self-love that does not shrink from the needy and incomplete parts of the self, but accepts those with interest and curiosity, and tries to develop a language with which to talk about needs and feelings. Storytelling plays a big role in the process of development. As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves. As we grow older, we encounter more and more complex stories — in literature, film, visual art, music — that give us a richer and more subtle grasp of human emotions and of our own inner world. So my second piece of advice, closely related to the first, is: Read a lot of stories, listen to a lot of music, and think about what the stories you encounter mean for your own life and lives of those you love. In that way, you will not be alone with an empty self; you will have a newly rich life with yourself, and enhanced possibilities of real communication with others.

And then the queen wept with all her heart. Not for the cruel and greedy man who had warred and killed and savaged everywhere he could. But for the boy who had somehow turned into that man, the boy whose gentle hand had comforted her childhood hurts, the boy whose frightened voice had cried out to her at the end of his life, as if he wondered why he had gotten lost inside himself, as if he realized that it was too, too late to get out again.

I slept and I woke. She gave me a ring made from a leaf, a cluster of golden berries, a flower that opened and closed at the stroking of a finger.... And once, when I startled awake with my face wet and my chest aching, she reached out to lay her hand on top of mine. The gesture was so tentative, her expression so anxious, you would think she had never touched a man before. As if she was worried I might break or burn or bite. Her cool hand lay on mine for a moment, gentle as a moth. She squeezed my hand softly, waited, then pulled away. It struck me as odd at the time. But I was too clouded with confusion and grief to think clearly. Only now, looking back, do I realize the truth of things. With all the awkwardness of a young lover, she was trying to comfort me, and she didn't have the slightest idea how.

I am conscious that knowing me has caused you pain, and grief, and I hope that one day when you are less angry with me and less upset you will see not just that I could only have done the thing that I did, but also that this will help you live a really good life, a better life, than if you hadn’t met me..... ....You're going to feel uncomfortable in your new world for a bit. It always does feel strange to be knocked out of your comfort zone. But I hope you feel a bit exhilarated too... ....there is a hunger in you, Clark. A fearlessness. You just buried it, like most people do.... ....I'm not really telling you to jump off tall buildings, or swim with whales or anything (although I would secretly love to think you were), but to live boldly. Push yourself. Don't settle. Wear those stripy leggings with pride. And if you insist on settling down with some ridiculous bloke, make sure some of this is squirreled away somewhere. Knowing you still have possibilities is a luxury. Knowing I might have given them to you has alleviated something for me..... ....Don't think of me too often. I don't want to think of you getting all maudlin. Just live well. Just live.

It amazed me to see how quickly they got comfortable in the new apartment and settled into a routine, as if their lives had simply been excised and replaced elsewhere, intact, with just a dusting of grief they shook off before returning to the business of living. Maybe it was easier because the trauma of forced displacement was already well-known to them, and they understood how idleness and purposelessness could dull the mind, droop the eyelids, and seep too much sleep and despair into the day. They were experienced refugees, better equipped to handle recurring generational trauma.

Everything I know, everything I put in my fiction, will hurt someone somewhere as surely as it will comfort and enlighten someone else. What then is my responsibility? What am I to restrain? What am I to fear and alter--my own nakedness or the grief of the reader? I want my stories to be so good they are unforgettable; to make my ideas live and my own terrors real for people I will never meet. It is a completely amoral writer's lust. If we begin to agree that some ideas are too dangerous, too bad to invite inside our heads, then we stop the storyteller completely. We silence everyone who would tell us something that might be painful in our vulnerable moments.

Jesus is not so much telling us to mourn as he is making an announcement to those who do mourn. Sorrow is a necessary consequence of loving others and being fully engaged with humanity. If our plan is to go through life minimizing pain and avoiding as much sorrow as possible, we will do so as a shallow people, and Jesus has nothing to announce to us in the second beatitude—he simply leaves us in our prosaic self-contentment. It is through the work of grief that we carve depth into our souls and create space to be filled with comfort from another.

Nothing truly ends. It changes. Change is eternal. In being changed, you too are eternal. You are here in this moving moment and in being here, you are also forever. A fire becomes ash, which becomes earth. Sadness becomes joy, sometimes within the same cry. Birds molt feathers, then grow new ones for winter. Love becomes grief. Grief become memory. Wounds become scars. Doing becomes being. Pain becomes strength. Noon becomes night. Rain becomes vapor and then rain again. Hope becomes despair then hope again. A pear ripens, falls, transforms as it is tasted. A caterpillar disappears into its silk wrapped cocoon and things go dark, and then…

The tears of those who never cry, the calm, the levelheaded ones, are terrible to see. She seemed to be split or torn by the force of the tears, which she squeezed her eyes shut against, which she forced back with her fist against her lips. Smokey, afraid and awed, came immediately to her as he might to rescue his child from a fire, without thought and without knowing quite what he would do. When he tried to take her hand, speak softly to her, she only trembled more violently, the red cross branded on her face grew uglier; so he enveloped her, smothered the flames, Disregarding her resistance, as well as he could he covered her, having a vague idea that he could by tenderness invade her and then rout her grief, whatever it was, by main strength. He wasn't sure he wasn't himself the cause of it, wasn't sure if she would cling to him for comfort or break him in rage, but he had no choice anyway, savior or sacrifice, it didn't matter so long as she could cease suffering.

Her ideas were expressions of her inability to accept her own personal tragedy and her quest for some certainty on which she could rest a troubled spirit. Her her lack of education was a real handicap, because she had no historical or philosophical perspective from which to analyze her own experience of grief and loss. Because we lived in a cultural wasteland of suburbia, there were no schools or evening classes she might have attended which could offer an intellectually disciplined approach to her quest. Nor were there any churches which might have offered comfort through the beauty of their liturgy.

In the end, those who were carried off early no longer need us: they are weaned from earth's sorrows and joys, as gently as children outgrow the soft breasts of their mothers. But we, who do need such great mysteries, we for whom grief is so often the source of our spirit's growth––: could we exist without them? Is the legend meaningless that tells how, in the lament for Linus, the daring first notes of song pierced through the barren numbness; and then in the startled space which a youth as lovely as a god had suddenly left forever, the Void felt for the first time that harmony which now enraptures and comforts and helps us.

At the core of this grief is our longing to belong. This longing is wired into us by necessity. It assures our safety and our ability to extend out into the world with confidence. This feeling of belonging is rooted in the village and, at times, in extended families. It was in this setting that we emerged as a species. It was in this setting that what we require to become fully human was established. Jean Liedloff writes, "the design of each individual was a reflection of the experience it expected to encounter." We are designed to receive touch, to hear sounds and words entering our ears that soothe and comfort. We are shaped for closeness and for intimacy with our surroundings. Our profound feelings of lacking something are not reflection of personal failure, but the reflection of a society that has failed to offer us what we were designed to expect. Liedloff concludes, "what was once man's confident expectations for suitable treatment and surroundings is now so frustrated that a person often thinks himself lucky if he is not actually homeless or in pain. But even as he is saying, 'I am all right,' there is in him a sense of loss, a longing for something he cannot name, a feeling of being off-center, of missing something. Asked point blank, he will seldom deny it.

On April 18, 1906, when that earthquake hit San Francisco and took David from her, Vivien began to speak the language of grief. She understood that grief is not neat and orderly; it does not follow any rules. Time does not heal it. Rather, time insists on passing, and as it does, grief changes but does not go away. Sometimes she could actually visualize her grief. It was a wave, a tsunami that came unexpectedly and swept her away. She could see it, a wall of pain that had grabbed hold of her and pulled her under. Some days, she could reach the air and breathe in huge comforting gulps. Some days she barely broke the surface, and still, after all this time, some days it consumed her and she wondered if there was any way free of it.

It exists,” Shevek said, spreading out his hands. “It’s real. I can call it a misunderstanding, but I can’t pretend that it doesn’t exist, or will ever cease to exist. Suffering is the condition on which we live. And when it comes, you know it. You know it as the truth. Of course it’s right to cure diseases, to prevent hunger and injustice, as the social organism does. But no society can change the nature of existence. We can’t prevent suffering. This pain and that pain, yes, but not Pain. A society can only relieve social suffering, unnecessary suffering. The rest remains. The root, the reality. All of us here are going to know grief; if we live fifty years, we’ll have known pain for fifty years. And in the end we’ll die. That’s the condition we’re born on. I’m afraid of life! There are times I—I am very frightened. Any happiness seems trivial. And yet, I wonder if it isn’t all a misunderstanding—this grasping after happiness, this fear of pain. . . . If instead of fearing it and running from it, one could . . . get through it, go beyond it There is something beyond it. It’s the self that suffers, and there’s a place where the self—ceases. I don’t know how to say it. But I believe that the reality—the truth that I recognize in suffering as I don’t in comfort and happiness—that the reality of pain is not pain. If you can get through it. If you can endure it all the way.

I remember my wife in white. I remember her walking toward me on our wedding day, a bouquet of red flowers in her hand, and I remember her turning away from me in anger, her body stiff as a stone. I remember the sound of her breath as she slept. I remember the way her body felt in my arms. I remember, always I remember, that she brought solace to my life as well as grief. That for every dark moment we shared between us, there was a moment of such brightness I almost could not bear to look at it head-on. I try to remember the woman she was and not the woman I have built out of spare parts to comfort me in my mourning. And I find, more and more, as the days go by and the balm of my forgiveness washes over the cracked and parched surface of my heart, I find that remembering her as she was is a gift I can give us both.

Reading Aloud to My Father I chose the book haphazard from the shelf, but with Nabokov's first sentence I knew it wasn't the thing to read to a dying man: The cradle rocks above an abyss, it began, and common sense tells us that our existence is but a brief crack of light between two eternities of darkness. The words disturbed both of us immediately, and I stopped. With music it was the same -- Chopin's Piano Concerto — he asked me to turn it off. He ceased eating, and drank little, while the tumors briskly appropriated what was left of him. But to return to the cradle rocking. I think Nabokov had it wrong. This is the abyss. That's why babies howl at birth, and why the dying so often reach for something only they can apprehend. At the end they don't want their hands to be under the covers, and if you should put your hand on theirs in a tentative gesture of solidarity, they'll pull the hand free; and you must honor that desire, and let them pull it free.

Persons under the shock of genuine affliction are not only upset mentally but are all unbalanced physically. No matter how calm and controlled they seemingly may be, no one can under such circumstances be normal. Their disturbed circulation makes them cold, their distress makes them unstrung, sleepless. Persons they normally like, they often turn from. No one should ever be forced upon those in grief, and all over-emotional people, no matter how near or dear, should be barred absolutely. Although the knowledge that their friends love them and sorrow for them is a great solace, the nearest afflicted must be protected from any one or anything which is likely to overstrain nerves already at the threatening point, and none have the right to feel hurt if they are told they can neither be of use or be received. At such a time, to some people companionship is a comfort, others shrink from their dearest friends.

The Everlasting Staircase" Jeffrey McDaniel When the call came, saying twenty-four hours to live, my first thought was: can't she postpone her exit from this planet for a week? I've got places to do, people to be. Then grief hit between the ribs, said disappear or reappear more fully. so I boarded a red eyeball and shot across America, hoping the nurses had enough quarters to keep the jukebox of Grandma's heart playing. She grew up poor in Appalachia. And while world war II functioned like Prozac for the Great Depression, she believed poverty was a double feature, that the comfort of her adult years was merely an intermission, that hunger would hobble back, hurl its prosthetic leg through her window, so she clipped, clipped, clipped -- became the Jacques Cousteau of the bargain bin, her wetsuit stuffed with coupons. And now --pupils fixed, chin dangling like the boots of a hanged man -- I press my ear to her lampshade-thin chest and listen to that little soldier march toward whatever plateau, or simply exhaust his arsenal of beats. I hate when people ask if she even knew I was there. The point is I knew, holding the one-sided conversation of her hand. Once I believed the heart was like a bar of soap -- the more you use it, the smaller it gets; care too much and it'll snap off in your grasp. But when Grandma's last breath waltzed from that room, my heart opened wide like a parachute, and I realized she didn't die. She simply found a silence she could call her own.

Mrs. Treadwell moved away again, from the threat of human nearness, of feeling. If she stayed to listen, she knew she would weaken little by little, she would warm up in spite of herself, perhaps in the end identify herself with the other, take on his griefs and wrongs, and if it came to that, feel finally guilty as if she herself had caused them; yes, and he would believe it too, and blame her freely. It had happened too often, could she not learn at last? All of it was no good, neither for confidant nor listener. There was no cure, no comfort, tears change nothing and words can never get at the truth. No, don't tell me any more about yourself, I am not listening, you cannot force my attention. I don't want to know you, and I will not know you. Don't try to come nearer.

Now that we know that Spring Roll is a girl, we should probably think about setting up her room. Gabriel kept his eyes on the road as he drove the Volvo one Saturday morning in May. We should also talk about names. That sounds good. Maybe you should think about what you want and we can go shopping. Julia turned to look at him. Now? I said I'd take you to lunch, and we can do that. But afterward, we need to start thinking about Spring Roll's room. We want it to be attractive, but functional. Something comfortable for you and for her, but not juvenile. She's a baby, Gabriel. Her stuff is going to be juvenile. You know what I mean. I want it to be elegant and not look like a preschool. Good grief. Julia fought a grin as she began imagining what the Professor would design. (Argyle patterns, dark wood, and chocolate brown leather immediately came to mind.) He cleared his throat. I might have done some searching on the Internet. Oh, really? From where? Restoration Hardware? Of course not. He bristled. Their things wouldn't be appropriate for a baby's room. So where then? He gazed at her triumphantly. Pottery Barn Kids. Julia groaned. We've become yuppies. Gabriel stared at her in mock horror. Why do you say that? We're driving a Volvo and talking about shopping at Pottery Barn. First of all, Volvos have an excellent safety rating and they're more attractive than a minivan. Secondly, Pottery Barn's furniture happens to be both functional and aesthetically pleasing. I'd like to take you to one their stores so you can see for yourself. As long as we get Thai food first. Now it was Gabriel's turn to roll his eyes. Fine. But we're ordering takeout and taking it to the park for a picnic. And I'm having Indian food, instead. If I see another plate of pad Thai, I'm going to lose it. Julia burst into peals of laughter.

Almondine To her, the scent and the memory of him were one. Where it lay strongest, the distant past came to her as if that morning: Taking a dead sparrow from her jaws, before she knew to hide such things. Guiding her to the floor, bending her knee until the arthritis made it stick, his palm hotsided on her ribs to measure her breaths and know where the pain began. And to comfort her. That had been the week before he went away. He was gone, she knew this, but something of him clung to the baseboards. At times the floor quivered under his footstep. She stood then and nosed into the kitchen and the bathroom and the bedroom-especially the closet-her intention to press her ruff against his hand, run it along his thigh, feel the heat of his body through the fabric. Places, times, weather-all these drew him up inside her. Rain, especially, falling past the double doors of the kennel, where he’d waited through so many storms, each drop throwing a dozen replicas into the air as it struck the waterlogged earth. And where the rising and falling water met, something like an expectation formed, a place where he might appear and pass in long strides, silent and gestureless. For she was not without her own selfish desires: to hold things motionless, to measure herself against them and find herself present, to know that she was alive precisely because he needn’t acknowledge her in casual passing; that utter constancy might prevail if she attended the world so carefully. And if not constancy, then only those changes she desired, not those that sapped her, undefined her. And so she searched. She’d watched his casket lowered into the ground, a box, man-made, no more like him than the trees that swayed under the winter wind. To assign him an identity outside the world was not in her thinking. The fence line where he walked and the bed where he slept-that was where he lived, and they remembered him. Yet he was gone. She knew it most keenly in the diminishment of her own self. In her life, she’d been nourished and sustained by certain things, him being one of them, Trudy another, and Edgar, the third and most important, but it was really the three of them together, intersecting in her, for each of them powered her heart a different way. Each of them bore different responsibilities to her and with her and required different things from her, and her day was the fulfillment of those responsibilities. She could not imagine that portion of her would never return. With her it was not hope, or wistful thoughts-it was her sense of being alive that thinned by the proportion of her spirit devoted to him. "ory of Edgar Sawtelle" As spring came on, his scent about the place began to fade. She stopped looking for him. Whole days she slept beside his chair, as the sunlight drifted from eastern-slant to western-slant, moving only to ease the weight of her bones against the floor. And Trudy and Edgar, encapsulated in mourning, somehow forgot to care for one another, let alone her. Or if they knew, their grief and heartache overwhelmed them. Anyway, there was so little they might have done, save to bring out a shirt of his to lie on, perhaps walk with her along the fence line, where fragments of time had snagged and hung. But if they noticed her grief, they hardly knew to do those things. And she without the language to ask.

To a Familiar Genius Flying By Reveal yourself, anonymous enchanter! What heaven hastens you to me? Why draw me to that promised land again That I gave up so long ago? Was it not you who in my youth Enchanted me with such sweet dreams, Did you not whisper, long ago, Dear hopes of a guests ethereal? Was it not you through whom all lived In golden days, in happy lands Of fragrant meadows, waters bright, Where days were merry ?neath clear skies? Was it not you who breathed into my vernal breast Some melancholy mysteries Tormenting it with keen desire Exciting it to anxious joy? Was it not you who bore my soul aloft Upon the inspiration of your sacred verse, Who flamed before me like a holy vision, Initiating me into life's beauty? In hours lost, hours of secret grief, Did you not always murmur to my heart, With happy comfort soothe it And nurture it with quiet hope? Did not my soul forever heed you In all the purest moments of my life When'ere it glimpsed fate's sacred essence With only God to witness it? What news bring you, O, my enchantress? Or will you once more call in dreams Awaken futile thoughts of old, Whisper of joy and then fall silent? O spirit, bide with me awhile; O, faithful friend, haste not away; Stay, please become my earthly life, O, Guardian angel of my soul.

My thoughts shift to my friends. I'd been so angry with them for grabbing my pain from me in the wake of the News. But maybe my friends were loving me the best way they knew how, just like I was trying to love Amma. We think our job as humans is to avoid pain, our job as parents is to protect our children from pain, and our job as friends is to fix each other's pain. Maybe that's why we all feel like failures so often--because we all have the wrong job description for love. What my friends didn't know about me and I didn't know about Amma is that people who are hurting don't need Avoiders, Protectors, or Fixers. What we need are patient, loving witnesses. People to sit quietly and hold space for us. People to stand in helpless vigil to our pain. There on the floor, I promise myself that I'll be that kind of mother, that kind of friend. I'll show up and stand humble in the face of a loved one's pain. I'll admit I'm as empty-handed, dumbstruck, and out of ideas as she is. I won't try to make sense of things or require more than she can offer. I won't let my discomfort with her pain keep me from witnessing it for her. I'l never try to grab or fix her pain, because I know that for as long as it takes, he pain will also be her comfort. It will be all she has left. Grief is love's souvenir. It's our proof that we once loved. Grief is the receipt we wave in the air that says to the world: Look! Love was once mine. I loved well. Here is my proof that I paid the price. So I'll just show up and sit quietly and practice not being God with her. I'm so sorry, I'll say. Thank you for trusting me enough to invite me close. I see your pain and it's real. I'm so sorry.

He held no illusions. Lazarevo was not going to come again, neither for him nor for her. Tatiana held those illusions. And he thought—it was better to have them. Look at him. And look at her. Tatiana so ceaselessly and happily did for him, so constantly smiled and touched him and laughed—even as their twenty-nine moon-cycle days spun faster around the loop of grief—that Alexander had to wonder if she ever even thought about the future. He knew she sometimes thought about the past. He knew she thought about Leningrad. She had a stony sadness around her edges that she had not had before. But for the future, Tatiana seemed to harbor a rosy hope, or at the very least a sense of humming unconcern. What are you doing? she would ask him when he was sitting on the bench and smoking. Nothing, Alexander would reply. Nothing but growing my pain. He smoked and wished for her. It was like wishing for America when he was a few years younger. Wishing for a life with her, a life that was full of nothing else but her, a simple, long, married life of being able to smell her and taste her, to hear the lyre of her voice and see the honey of her hair. To feel her staggering comfort. All of it, every day. Could he find a way to turn his back on Tatiana and have her faithful face free him? Would she forgive him? For leaving her, for dying, for killing her? He felt punched in the gut when he watched her skip stark naked out of the cabin in the morning, and throw herself squealing into the river, and then get out and head across the clearing to him, sitting on his stump of a heart. Watching her nipples hard from the cold, her flawless body trembling to be held by him, Alexander gritted his teeth and smiled and thanked God that when he pressed her to him, she could not see his contorted face. Alexander smoked and watched her from his tree stump bench. What are you doing? she would ask him. Nothing, he would reply. Nothing but growing my pain into madness.