Doughty Quotes

Accepting death doesn't mean you won't be devastated when someone you love dies. It means you will be able to focus on your grief, unburdened by bigger existential questions like, "Why do people die?" and "Why is this happening to me?" Death isn't happening to you. Death is happening to us all.

Sifting through an urn of cremated remains you cannot tell if a person had successes, failures, grandchildren, felonies. “For you are dust, and to dust you shall return.

Death might appear to destroy the meaning in our lives, but in fact it is the very source of our creativity. As Kafka said, “The meaning of life is that it ends.” Death is the engine that keeps us running, giving us the motivation to achieve, learn, love, and create.

A girl always remembers the first corpse she shaves.

Exposing a young child to the realities of love and death is far less dangerous than exposing them to the lie of the happy ending.

The fear of death is why we build cathedrals, have children, declare war, and watch cat videos online at three a.m.

If my decomposing carcass helps nourish the roots of a juniper tree or the wings of a vulture—that is immortality enough for me. And as much as anyone deserves,

In many ways, women are death's natural companions. Every time a woman gives birth, she is creating not only a life, but a death. Samuel Beckett wrote that women "give birth astride of a grave." Mother Nature is indeed a real mother, creating and destroying in a constant loop.

The silence of death, of the cemetery, was no punishment, but a reward for a life well lived.

Rollins held up his watch chain. A turnip was hanging from the fob where his diamond-studded time piece should have been. "That little bastard--" Then a thought came to him. He reached for his wallet. It was gone. So was his tie pin, the Kaelish coin pendant he wore for luck, and the gold buckles on his shoes. Rollins wondered if he should check the fillings in his teeth. "He picked your pockets?" Doughty asked incredulously. No one got one over on Pekka Rollins. No one dared. But Brekker had, and Rollins wondered if that was just the beginning.

We can't make death fun, but we can make learning about it fun. Death is science and history, art and literature. It bridges every culture and unites the whole of humanity!

It is no surprise that the people trying so frantically to extend our lifespans are almost entirely rich, white men. Men who have lived lives of systematic privilege, and believe that privilege should extend indefinitely.

As Kafka said, “The meaning of life is that it ends.

Death is the engine that keeps us running, giving us the motivation to achieve, learn, love, and create.

Looking mortality straight in the eyeis n easy feat. To avoid the exercise, we choose to stay blindfolded, in the dark as to the realities of death and dying. But ignorance is not bliss, only a deeper kind of terror.

A corpse doesn't need you to remember it. In fact, it doesn't need anything anymore-it's more than happy to lie there and rot away. It is you who needs the corpse. Looking at the body you understand the person is gone, no longer an active player in the game of life. Looking at the body you see yourself, and you know that you, too, will die. The visual is a call to self-awareness. It is the beginning of wisdom.

Twenty-one years is time enough to be a fuck-up, sure, but not time enough to be a lost cause.

Human beings are not nature’s favorites. We are merely one of a multitude of species upon which nature indiscriminately exerts its force.

He won’t be diving straight for the human flesh. But a cat has got to eat, and you are the person who feeds him. This is the cat-human compact. Death doesn’t free you from performing your contractual obligations.

A culture that denies death is a barrier to achieving a good death. Overcoming our fears and wild misconceptions about death will be no small task, but we shouldn't forget how quickly other cultural prejudices--racism, sexism, homophobia--have begun to topple in the recent past. It is high time death had its own moment of truth.

Insist on going to the cremation, insist on going to the burial. Insist on being involved, even if it is just brushing your mother’s hair as she lies in her casket. Insist on applying her favorite shade of lipstick, the one she wouldn’t dream of going to the grave without. Insist on cutting a small lock of her hair to place in a locket or a ring. Do not be afraid. These are human acts, acts of bravery and love in the face of death and loss.

Death is the engine that keeps us running, giving us the motivation to achieve, learn, love, and create. Philosophers have proclaimed this for thousands of years just as vehemently as we insist upon ignoring it generation after generation.

Love built on pain-the kind that lasts: whatever you love can be taken away from us at any moment but the loss of what we love belongs to us forever.

No matter how many heavy-metal album covers you’ve seen, how many Hieronymus Bosch prints of the tortures of Hell, or even the scene in Indiana Jones where the Nazi’s face melts off, you cannot be prepared to view a body being cremated. Seeing a flaming human skull is intense beyond your wildest flights of imagination.

To be fair, death is hard! We love someone and then they die. It feels unfair. Sometimes death can be violent, sudden, and unbearably sad. But it’s also reality, and reality doesn’t change just because you don’t like it.

We owe our very lives to the soil, and, as William Bryant Logan said, “the bodies we give it back are not payment enough.” Though, presumably, they are a start.

Mother Nature, as Tennyson said, is “red in tooth and claw,” demolishing every beautiful thing she has ever created.

Death should be KNOWN. Known as a difficult mental, physical and emotional process, respected and feared for what it is.

I understand that you belittle all sentiments of generosity and kindness, but I do not, and I can convince your most doughty warrior that these characteristics are not incompatible with an ability to fight.

The longer you spend doing something you don’t believe in, the more the systems of your body rebel.

We discovered that safety and security are commodities you can sell in return for excitement but you can never buy them back.

There are many words a woman in love longs to hear. “I’ll love you forever, darling,” and “Will it be a diamond this year?” are two fine examples. But young lovers take note: above all else, the phrase every girl truly wants to hear is “Hi, this is Amy from Science Support; I’m dropping off some heads.

Buddhist say that thoughts are like drops of water on the brain; when you reinforce the same thought, it will etch a new stream into your consciousness, like water eroding the side of a mountain. Scientist confirm this bit of folk wisdom: our neurons break connections and form new pathways all the time. Even if you've been programmed to fear death, that particular pathway isn't set in stone. Each of us is responsible for seeking out new knowledge and creating mental circuits.

Women’s bodies are so often under the purview of men, whether it’s our reproductive organs, our sexuality, our weight, our manner of dress. There is a freedom found in decomposition, a body rendered messy, chaotic, and wild. I relish this image when visualizing what will become of my future corpse.

That's why all the questions in this book come from 100 percent ethically sourced, free-range, organic children.

All that surrounds us comes from death, every part of every city, and every part of every person.

Holding the space is crucial, and exactly what we are missing. To hold the space is to create a ring of safety around the family and friends of the dead, providing a place where they can grieve openly and honestly, without fear of being judged.

Mythologist Joseph Campbell wisely tells us to scorn the happy ending, “for the world as we know it, as we have seen it, yields but one ending: death, disintegration, dismemberment, and the crucifixion of our heart with the passing of the forms that we have loved.

It is worth noting that the main players in the recomposition project are women—scientists, anthropologists, lawyers, architects. Educated women, who have the privilege to devote their efforts to righting a wrong. They’ve given prominent space in their professional careers to changing the current system of death. Katrina noted that “humans are so focused on preventing aging and decay—it’s become an obsession. And for those who have been socialized female, that pressure is relentless. So decomposition becomes a radical act. It’s a way to say, ‘I love and accept myself.

French existentialist Albert Camus said it best: “Ah, mon cher, for anyone who is alone, without God and without a master, the weight of days is dreadful.

Why do we refuse to have these conversations, asking our family and friends what they want done with their body when they die? Our avoidance is self-defeating. By dodging the talk about our inevitable end, we put both our pocketbooks and our ability to mourn at risk.

Here’s the deal: It’s normal to be curious about death. But as people grow up, they internalize this idea that wondering about death is “morbid” or “weird.” They grow scared, and criticize other people’s interest in the topic to keep from having to confront death themselves.

Death avoidance is not an individual failing; it’s a cultural one. Facing death is not for the faint-hearted. It is far too challenging to expect that each citizen will do so on his or her own. Death acceptance is the responsibility of all death professionals—funeral directors, cemetery managers, hospital workers. It is the responsibility of those who have been tasked with creating physical and emotional environments where safe, open interaction with death and dead bodies is possible.

When deathcare became an industry in the early twentieth century, there was a seismic shift in who was responsible for the dead. Caring for the corpse went from visceral, primeval work performed by women to a “profession,” an “art,” and even a “science,” performed by well-paid men.

In many ways, women are death's natural companions. Every time a woman gives birth, she is creating not only a life, but also a death. Samuel Beckett wrote that women "give birth astride of a grave." Mother Nature is indeed a real mother, creating and destroying in a constant loop.

It's tragic that extremists co-opt the notion of God, and that hipsters and artists reject spirituality out of hand. I don't have a fixed idea of God. But I feel that it's us - the messed-up, the half-crazy, the burning, the questing - that need God, a lot more than the goody-two-shoes do.

Death should be known. Known as a difficult mental, physical, and emotional process, respected and feared for what it is.

There is a freedom found in decomposition, a body rendered messy, chaotic, and wild.

To future corpses of all ages

Holding the space doesn’t mean swaddling the family immobile in their grief. It also means giving them meaningful tasks. Using chopsticks to methodically clutch bone after bone and place them in an urn, building an altar to invite a spirit to visit once a year, even taking a body from the grave to clean and redress it: these activities give the mourner a sense of purpose. A sense of purpose helps the mourner grieve. Grieving helps the mourner begin to heal.

You should remind yourself that what you love is mortal, that what you love is not your own. It is granted to you the present while, and not irrevocably, nor for ever, but like a fig or a bunch of grapes in the appointed season and if you long for it in the winter, you are a fool.

There's a million was of saying words that mean you won't be staying. But couldn't we just skip the bye-ing? We could stay and keep on hi-ing!

Your relationship to mortality is your own.

Show me the manner in which a nation cares for its dead and I will measure with mathematical exactness the tender mercies of its people, their respect for the laws of the land and their loyalty to high ideals.

Accepting death doesn’t mean that you won’t be devastated when someone you love dies. It means you will be able to focus on your grief, unburdened by bigger existential questions like “Why do people die?” and “Why is this happening to me?” Death isn’t happening to you. Death is happening to us all.

The great triumph (or horrible tragedy, depending on how you look at it) of being human is that our brains have evolved over hundreds of thousands of years to understand our mortality. We are, sadly, self-aware creatures. Even if we move through the day finding creative ways to deny our mortality, no matter how powerful, loved, or special we may feel, we know we are ultimately doomed to death and decay. This is a mental burden shared by precious few other species on Earth.

In my practice as a mortician I've found that both cleaning the body and spending time with it serves a powerful role in processing grief. It helps mourners see the corpse not as a cursed object, but as a beautiful vessel that once held their loved one.

I have come to believe that the merits of a death custom are not based on mathematics (e.g., 36.7 percent a "barbarous act"), but on emotions, a belief in the unique nobility of one's own culture. That is to say, we consider death rituals savage only when they don't match our own.

Sifting through an urn of cremated remains you cannot tell if a person had successes, failures, grandchildren, felonies. “For you are dust, and to dust you shall return.” As an adult human, your dust is the same as my dust, four to seven pounds of greyish ash and bone.

we consider death rituals savage only when they don’t match our own.

It was the beginning of a Jane Austen novel, if Mr. Darcy was a grieving son/HBO enthusiast from Perth and Elizabeth an entry-level cremationist.

The earth is expertly designed to take back what it has created.

The great achievements of humanity were born out of the deadlines imposed by death.

Your cat might eat you after you die, but a vulture can't wait to rip you to pieces and carry you off into the sky.

For me, the good death includes being prepared to die, with my affairs in order, the good and bad messages delivered that need delivering. The good death means dying while I still have my mind sharp and aware; it also means dying without having to endure large amounts of suffering and pain. The good death means accepting death as inevitable, and not fighting it when the time comes. This is my good death, but as legendary psychotherapist Carl Jung said, "It won't help to hear what I think about death." Your relationship to mortality is your own.

In spite of my fear of living, I chose not to die.

Death drives every creative and destructive impulse we have as human beings. The closer we come to understanding it, the closer we come to understanding ourselves. This

I wanted to quiet my brain, to stop its incessant ruminations on the whys and hows of mortality.

Self-awareness: it is one of the chief bonuses of advancing age. It is our consolation prize.

They say you can put lipstick on a pig and it’s still a pig. The same holds true for a dead body. Put lipstick on a corpse and you’ve played dress-up with a corpse.

There is not much to enjoy in a layer of inorganic human bone dusted behind one’s ear or gathered underneath a fingernail,

I'm bringing body back. Returning corpses, but they're not intact. Kids, this is a Justin Timberlake reference. You're fine not knowing who that is.

I spent the first thirty years of my life devouring animals. So why, when I die, should they not have their turn with me? Am I not an animal?

We do not (and will not) have the resources to properly care for our increasing elderly population, yet we insist on medical intervention to keep them alive. To allow them to die would signal the failure of our supposedly infallible modern medical system.

Many children and grandchildren of immigrants, have, like Sarah, found themselves severed from their family’s cultural rituals. The funeral system in the United States is notorious for passing laws and regulations interfering with diverse death practices and enforcing assimilation toward Americanized norms.

Such heaped up platters of cakes of various and almost indescribable kinds, known only to experienced Dutch housewives! There was the doughty doughnut, the tender oly koek, and the crisp and crumbling cruller; sweet cakes and short cakes, ginger cakes and honey cakes, and the whole family of cakes. And then there were apple pies, and peach pies, and pumpkin pies; besides slices of ham and smoked beef; and moreover delectable dishes of preserved plums, and peaches, and pears, and quinces; not to mention broiled shad and roasted chickens; together with bowls of milk and cream, all mingled higgledy-piggledy, pretty much as I have enumerated them, with the motherly teapot sending up its clouds of vapor from the midst-- Heaven bless the mark!

The earth is expertly designed to take back what it has created. Bodies left for carrion in enclosed, regulated spaces could be the answer to the environmental problems of burial and cremation. There is no limit to where our engagement with death can take us.

The hospital was a place where the dying could undergo the indignities of death without offending the sensibilities of the living.

Making the choice to be naturally buried says, “Not only am I aware that I’m a helpless, fragmented mass of organic matter, I celebrate it. Vive la decay!

We are all just future corpses.

Encountering a corpse forced the man who would be Buddha to see life as a process of unpredictable and constant change. It was life without corpses, trapped behind the palace walls, that had prevented him from reaching enlightenment.

When the feelings would come, the emotions, the grief, I would push them down deeper, furious at myself for allowing them to peek through. My inner dialogue could be ruthless: You're fine. You're not starving, no one beats you. Your parents are still alive. There is real sadness in the world and yours is pathetic, you whiny, insignificant cow.

At this the last of my anger oozed all out of me; and I found myself only sick, and sorry, and blank, and wondering at myself. I would have given the world to take back what I had said; but a word once spoken, who can recapture it? I minded me of all Alan's kindness and courage in the past, how he had helped and cheered and borne with me in our evil days; and then recalled my own insults, and saw that I had lost for ever that doughty friend. At the same time, the sickness that hung upon me seemed to redouble, and the pang in my side was like a sword for sharpness. I thought I must have swooned where I stood.

He explained that he talks about death "all the time" with his friends. They ask each other, "Hey, what you want when you die?" Luciano asked, "Don't people say that where you come from?" It was hard to explain that, no, for the most part, they really don't.

Adults who are racked with death anxiety are not odd birds who have contracted some exotic disease, but men and women whose family and culture have failed to knit the proper protective clothing for them to withstand the icy chill of mortality. —IRVIN YALOM, PSYCHIATRIST

It is never too early to start thinking about your own death and the deaths of those you love. I don’t mean thinking about death in obsessive loops, fretting that your husband has been crushed in a horrific car accident, or that your plane will catch fire and plummet from the sky. But rational interaction, that ends with you realizing that you will survive the worst, whatever the worst may be. Accepting death doesn’t mean that you won’t be devastated when someone you love dies. It means you will be able to focus on your grief, unburdened by bigger existential questions like “Why do people die?” and “Why is this happening to me?” Death isn’t happening to you. Death is happening to us all.

I had lived my entire life up until I began working at Westwind relatively corpse-free. Now I had access to scores of them—stacked in the crematory freezer. They forced me to face my own death and the deaths of those I loved. No matter how much technology may become our master, it takes only a human corpse to toss the anchor off that boat and pull us back down to the firm knowledge that we are glorified animals that eat and shit and are doomed to die. We are all just future corpses.

Though you may have never attended a funeral, two of the world's humans die every second. Eight in the time it took you to read that sentence. Now we're at fourteen. If this is too abstract, consider this number: 2.5 million. The 2.5 million people who die in the United States every year.

A girl always remembers the first corpse she shaves. It is the only event in her life more awkward than her first kiss or the loss of her virginity. The hands of time will never move quite so slowly as when you are standing over the dead body of an elderly man with a pink plastic razor in your hand. Under

Rollins reached for his watch. It had to be about time for the dealers to change shifts, and he liked to supervise them himself. “Son of a bitch,” he exclaimed a second later. “What is it, boss?” Rollins held up his watch chain. A turnip was hanging from the fob where his diamond-studded timepiece should have been. “That little bastard—” Then a thought came to him. He reached for his wallet. It was gone. So was his tie pin, the Kaelish coin pendant he wore for luck, and the gold buckles on his shoes. Rollins wondered if he should check the fillings in his teeth. “He picked your pocket?” Doughty asked incredulously. No one got one over on Pekka Rollins. No one dared. But Brekker had, and Rollins wondered if that was just the beginning. “Doughty,” he said, “I think we’d best say a prayer for Jan Van Eck.

We won’t get our rituals back if we don’t show up. Show up first, and the ritual will come. Insist on going to the cremation, insist on going to the burial. Insist on being involved, even if it is just brushing your mother’s hair as she lies in her casket. Insist on applying her favorite shade of lipstick, the one she wouldn’t dream of going to the grave without. Insist on cutting a small lock of her hair to place in a locket or in a ring. Don’t be afraid. These are human acts, acts of bravery and love in the face of death and loss.

This kiss is zeroes and ones jumbled and tossed into a pneumatic system, unscrambled at the end and scrawled onto a tape recorder slowly rolling at the side of your bed, then slapping back, reverbed off the ringer, a tinny phantom of the smooch like a smack on an aluminum can, up the same veins through the belly of the same satellite and softly to the side of my head;

Not everyone in my industry is supportive of the way I run my funeral home. Some believe a dead body must be embalmed to be safe (untrue) and that a body should be handled only by licensed professionals (also untrue). The dissenters imagine that younger, progressive morticians are “starting to make our profession look like a joke” and wonder if “circus is the right word for what funeral service is becoming.

I had written my thesis on medieval witches accused of roasting dead infants and grinding their bones. A year later I found myself literally roasting dead infants and grinding their bones. The tragedy of the women who were accused of witchcraft was that they never actually ground the bones of babies to help them fly to a midnight devil’s Sabbath. But they were unjustly killed for it anyway, burned alive at the stake. I, on the other hand, did grind the bones of babies. Often I was thanked by their poor parents for my care and concern. Things change.

Rather than let author and environmentalist Edward Abbey be buried in a traditional cemetery, his friends stole his body, wrapped it in a sleeping bag, and hauled it in the back of his pickup truck to the Cabeza Prieta Desert in Arizona. They drove down a long dirt road and dug a hole when they reached the end of it, marking Abbey’s name on a nearby stone and pouring whiskey onto the grave. Fitting tribute for Abbey, who spent his career warning humanity of the harm in separating ourselves from nature. “If my decomposing carcass helps nourish the roots of a juniper tree or the wings of a vulture—that is immortality enough for me. And as much as anyone deserves,” he once said. Left

By not talking about death with our loved ones, not being clear through advanced directives, DNR (do not resuscitate) orders, and funeral plans, we are directly contributing to this future ... and a rather bleak present, at that. Rather than engage in larger societal discussions about dignified ways for the terminally ill to end their lives, we accept intolerable cases like that of Angelita, a widow in Oakland who covered her head with a plastic bag because the arthritic pain of her gnarled joints was too much to bear. Or that of Victor in Los Angeles, who hung himself from the rafters of his apartment after his third unsuccessful round of chemotherapy, leaving his son to discover his body. Or the countless bodies with decubitus ulcers, more painful for me to care for them even babies or suicides. When these bodies come into the funeral home, I can only offer my sympathy to their living relatives, and promise to work to ensure that more people are not robbed of a dignified death by a culture of silence.

Death avoidance is not an individual failing; it's a cultural one. Facing death is not for the faint-hearted. It is far too challenging to expect that each citizen will do so on his or her own. Death acceptance is the responsibility of all death professionals--funeral directors, cemetery managers, hospital workers. It is the responsibility of those who have been tasked with creating physical and emotional environments where safe, open interaction with death and dead bodies is possible. Nine years ago, when I began working with the dead, I heard other practitioners speak about holding the space for the dying person and their family. With my secular bias, "holding the space" sounded like saccharine hippie lingo. This judgment was wrong. Holding the space is crucial, and exactly what we are missing. To hold the space is to create a ring of safety around the family and friends of the dead, providing a place where they can grieve openly and honestly, without fear of being judged.

One more item slipped out of the bag. It was the metal identification tag from Maureen's cremation, the one I had burned with her just a few weeks before. These tags say with the body through the whole cremation, and leave stuck in with the ashes, which is how sacks of cremated remains found in old storage lockers and attics can still be identified years later. The tag I found was identical (except for the ID number) to the one I was putting in with Matthew now. I imagined his hands sinking into the grey mulch of Maureen's bones and finding the tag. I imagined him pulling the tag out and brushing the dusty metal against his cheek. It was a bizarre honor to have been a part of their last private moment together, the last act of their love story. I cried (sobbed, if we're being honest) standing over Matthew's body, moments before it was loaded into the chamber. Even if all we love will die, I still ached for a love like theirs, to be adored so completely. Had not Disney guaranteed all of us such an ending?

In America, where I live, death has been big business since the turn of the twentieth century. A century has proven the perfect amount of time for its citizens to forget what funerals once were: family- and community-run affairs. In the nineteenth century no one would have questioned Josephine’s daughter preparing her mother’s body—it would have seemed strange if she didn’t. No one would have questioned a wife washing and dressing the body of her husband or a father carrying his son to the grave in a homemade coffin. In an impressively short time, America’s funeral industry has become more expensive, more corporate, and more bureaucratic than any other funeral industry on Earth.

We know that media vita in morte sumus or, “in the midst of life we are in death.” We begin dying the day we are born, after all. But because of advances in medical science, the majority of Americans will spend the later years of their life actively dying. The fastest-growing segment of the US population is over eighty-five, what I would call the aggressively elderly. If you reach eighty-five, not only is there a strong chance you are living with some form of dementia or terminal disease, but statistics show that you have a 50-50 chance of ending up in a nursing home, raising the question of whether a good life is measured in quality or quantity. This slow decline differs sharply from times past, when people tended to die quickly, often in a single day. Postmortem daguerreotypes from the 1800s picture fresh, young, almost lifelike corpses, many of them victims of scarlet fever or diphtheria. In 1899, a mere 4 percent of the US population was over sixty-five—forget making it to eighty-five. Now, many will know that death is coming during months or years of deterioration. Medicine has given us the “opportunity”—loosely defined—to sit at our own wakes.