Prolonged Grief Quotes

It was too perfect to last,' so I am tempted to say of our marriage. But it can be meant in two ways. It may be grimly pessimistic - as if God no sooner saw two of His creatures happy than He stopped it ('None of that here!'). As if He were like the Hostess at the sherry-party who separates two guests the moment they show signs of having got into a real conversation. But it could also mean 'This had reached its proper perfection. This had become what it had in it to be. Therefore of course it would not be prolonged.' As if God said, 'Good; you have mastered that exercise. I am very pleased with it. And now you are ready to go on to the next.

His mind was freshly inclined toward sorrow; toward the fact that the world was full of sorrow; that everyone labored under some burden of sorrow; that all were suffering; that whatever way one took in this world, one must try to remember that all were suffering (none content; all wronged, neglected, overlooked, misunderstood), and therefore one must do what one could to lighten the load of those with whom one came into contact; that his current state of sorrow was not uniquely his, not at all, but, rather, its like had been felt, would be felt, by scores of others, in all times, in every time, and must not be prolonged or exaggerated, because, in this state, he could be of no help to anyone and, given that his position in the world situated him to be either of great help, or great harm, it would not do to stay low, if he could help it.

Psychologists have clinically observed that overly prolonged grief in the bereaved usually signifies a poor relationship with the one who died.

Still, there's no denying that in some sense I 'feel better,' and with that comes at once a short of shame, and a feeling that one is under a sort of obligation to cherish and foment and prolong one's unhappiness.

Well, if that's suffering, he thinks, let me suffer. Yes. To love whoever I have left. And if ever I lose someone, let me descend into a futile and prolonged rage, yes, despair, wanting to break things, furniture, appliances, wanting to get into fights, to scream, to walk in front of a bus, yes. Let me suffer, please. To love just these few people, to know myself capable of that, I would suffer every day of my life.

Still, there's no denying that in some sense I 'feel better,' and with that comes at once a sort of shame, and a feeling that one is under a sort of obligation to cherish and foment and prolong one's unhappiness....What is behind it? Partly, no doubt, vanity. We want to prove to ourselves that we are lovers on the grand scale, tragic heroes; not just ordinary privates in the huge army of the bereaved, slogging along and making the best of a bad job.

The shock of having to pull herself up in the midst of a spontaneous reaction — I must remember to tell Dane about this, he’ll get such a kick out of it — that was what hurt the most. And because it kept on occurring so often, it prolonged the grief.

You crazy, beautiful, maddening woman, that's because you trained yourself to live that way. And wisely so. It's what kept you alive. It's been your saving grace. You learned young the necessity of leaving the pain behind and embracing the next good thing. Few people ever achieve that clarity. Prolonged grief is self-mutilation; a blade you turn on yourself. It doesn't bring them back and only keeps you trapped in misery. You were healing the way people should heal but they punish themselves instead. For what—being the one who lived? Those we love will die. And die. And die. Life goes on. You choose how: badly or well.

Emotional flashbacks are sudden and often prolonged regressions to the overwhelming feeling-states of being an abused/abandoned child. These feeling states can include overwhelming fear, shame, alienation, rage, grief and depression. They also include unnecessary triggering of our fight/flight instincts.

Still, there’s no denying that in some sense I ‘feel better,’ and with that comes at once a sort of shame, and a feeling that one is under a sort of obligation to cherish and foment and prolong one’s unhappiness.

the story of Issa, the eighteenth-century Haiku poet from Japan. Through a succession of sad events, his wife and all his five children died. Grieving each time, he went to the Zen Master and received the same consolation: “Remember the world is dew.” Dew is transient and ephemeral. The sun rises and the dew is gone. So too is suffering and death in this world of illusion, so the mistake is to become too engaged. Remember the world is dew. Be more detached, and transcend the engagement of mourning that prolongs the grief. After one of his children died, Issa went home unconsoled, and wrote one of his most famous poems. Translated into English it reads,      The world is dew.      The world is dew.      And yet.      And yet.

With all of us nursing you— Must you still prolong the agony of life? While I, having lost my hold on the tremendous Faith, Having divested myself of purity and suchlike humble items, Now walk in the sombre bluish world of the Asura. --- Silent Wail

Perhaps I can't face the safe, because it is Bà Ngoai's final gift, and like the last bite of ice cream, I draw out the anticipation, prolonging the pleasure. Except in this case, I know the discovery will be a mix of joy and grief. As everything is these days.

I think there is also a confusion. We don’t really want grief, in its first agonies, to be prolonged: nobody could. But we want something else of which grief is a frequent symptom, and then we confuse the symptom with the thing itself. I wrote the other night that bereavement

Reflecting on something that hurts you only prolongs your pain, and when death is involved, the pain is often compounded by a relentless sense of guilt that attacks the moment you start to heal, as if duration of grief somehow proves the depth of your love for the person you lost.

Gudrun Zomerland has written about trauma as “the shaking of a soul.” “The German word for trauma [is] ‘Seelenerschütterung.’ The first part, ‘Seele’ means soul. . . . ‘Erschütterung’ is something that shakes us out of the ordinary flow and out of our usual sense of time into an extraordinary state.”32 Trauma, then, is a soul-shaking experience that ruptures the continuity of our lives and tosses us into an alternate existence. When this soul shaking occurs frequently and early in life, as a result of prolonged neglect, what was originally an extraordinary state gradually becomes ordinary. It is the world as we know it—unsafe, unreliable, and frightening. This is a profound loss and a lingering sorrow that is difficult to hold. The failure of the world to offer us comfort in the face of trauma causes us to retreat from the world. We live on our heels, cautiously assessing whether it is safe to step in; we rarely feel it is. One man I worked with slowly revealed how he expected less than zero from life. He deserved nothing. He had a hard time asking for salt at a restaurant. His persistent image in therapy was of a small boy hiding behind a wall. It was not safe for him to venture into the world. He was terrified of being seen. I know, because I lived this way for forty years, wary and determined to prevent further pain by remaining on the margins of life, untouchable and seemingly safe.

I did not pay much attention, and since it seemed to prolong itself I began to meditate upon the writer’s life. It is full of tribulation. First he must endure poverty and the world’s indifference; then, having achieved a measure of success, he must submit with a good grace to its hazards. He depends upon a fickle public. He is at the mercy of journalists who want to interview him and photographers who want to take his picture, of editors who harry him for copy and tax gatherers who harry him for income tax, of persons of quality who ask him to lunch and secretaries of institutes who ask him to lecture, of women who want to marry him and women who want to divorce him, of youths who want his autograph, actors who want parts and strangers who want a loan, of gushing ladies who want advice on their matrimonial affairs and earnest young men who want advice on their compositions, of agents, publishers, managers, bores, admirers, critics, and his own conscience. But he has one compensation. Whenever he has anything on his mind, whether it be a harassing reflection, grief at the death of a friend, unrequited love, wounded pride, anger at the treachery of someone to whom he has shown kindness, in short any emotion or any perplexing thought, he has only to put it down in black and white, using it as the theme of a story or the decoration of an essay, to forget all about it. He is the only free man.

Man doesn't realize his real purpose on earth so long as he rolls in comforts. It is absolutely true that adversity teaches a man a bitter lesson, toughens his fiber and moulds his character. In other words, an altogether new man is born out of adversity which helpfully destroys one's ego and makes one humble and selfless. Prolonged suffering opens the eyes to hate the things for which one craved before unduly, leading eventually even to a state of resignation. It then dawns on us that continued yearnings brings us intense agony. But the stoic mind is least perturbed by the vicissitudes of life. It is well within our efforts to conquer grief. It's simple. Develop an attitude of detachment even while remaining in the thick of terrestrial pleasures.

Still, there's no denying that in some sense I "feel better," and with that comes at once a sort of shame, and a feeling that one is under a sort of obligation to cherish and foment and prolong one's unhappiness. I've read about that in books, but I never dreamed I should feel it myself. I am sure H. wouldn't approve of it. She'd tell me not to be a fool. So I'm pretty certain, would God. What is behind it?

I am seated in heavenly places in Christ Jesus. I have been delivered by the power in His name, the power of the Blood. God has shown Himself mighty on my behalf; no evil befalls me. I am victorious in Christ Jesus – I am the beloved of the Lord. I walk in love, I walk in His light. My path is set in the brightness of the lamp, and I will not stumble. My eyes behold the sun, and the Sun of righteousness arises over my household with healing in His wings. I am redeemed from affliction, depression, grief, ailments, sicknesses, diseases, death, and destruction. I have life eternal, I have life abundant, I have peace with God, and my ways are pleasing to Him. I am favoured by God; I break through on every side, and I am not restrained by any force. My days are prolonged. The pleasure of the Lord will prosper in my hand. I have my portion with the great and my share of the spoil with the strong. I walk about in His name. This is my season of possibilities, in Jesus’ name. I believe and I say amen.

This control of emotions and altered states can be referred to as mental health oppression—the ways we suppress our emotions or embodied responses because we are, understandably, afraid of having our autonomy taken away, of being institutionalized for displaying signs of emotionality that can be interpreted as ‘madness.’ Some of these embodied expressions can include prolonged laughing, crying, screaming, shaking, or trembling. When we express ourselves in these ways, often to regulate or move through the state we are in, we are at risk of being pathologized and labeled as someone who is mad or ill. In the paradigm of pathology, it is rare for our experiences, hurts, or social or environmental conditions to be taken into account as causes or catalysts for our distress, and need for catharsis.

Just like the mountains, all jumbled together when you view them from a distance, had Beth's impulses and emotions already begun to be in their extraordinary complexity at this period; and even more like the mountains where you are close to them, for then, losing sight of the whole, you become aware of the details, and are surprised at their wonderful diversity, at the heights and hollows, the barren wastes, fertile valleys, gentle slopes, and giddy precipices- heights and hollows of hope and despair, barren wastes of mis-spent time, fertile valleys of intellectual accomplishment, gentle slopes of aspiration undefined, and giddy precipices of passionate impulse and desperate revolt. Genius is sympathetic insight made perfect; and it must have this diversity if it is ever to be effectual- must touch on every human experience, must suffer, and must also enjoy; great, therefore, are its compensations. It feels the sorrows of all mankind, and is elevated by them; whereas the pain of an individual bereavement is rather acute than prolonged. Genius is spared the continuous gnawing ache of the grief which stultifies; instead of an ever-present wearing sense of loss that would dim its power, it retains only those hallowed memories, those vivid recollections, which foster the joy of a great yearning tenderness; and all its pains are transmuted into something subtle, mysterious, invisible, neither to be named nor ignored- a fertilizing essence which is the source of its own heaven, and may also contain the salvation of earth. So genius has no lasting griefs.

the person granting forgiveness gets the greater reward: freedom from prolonged grief.

With a sigh, I whisked the moisture off my cheeks, then studied Narian’s handsome features, creating a portrait in my mind. I traced his cheekbones and jaw, lingering over his lips. Impulsively, I leaned down to kiss him and his eyelids flicked open. “I will always love you, Alera,” he murmured, momentarily regaining clarity. “And I will always love you.” I curled up beside him, my arm across his chest, willing him to stay with me for as long as possible. I continually fought against drowsiness, but exhaustion and grief eventually got the best of me, and I drifted off to sleep. Someone was shaking my shoulder and I slowly came awake to see London crouched down beside me. I bolted upright, then reached out to touch his face, certain I was seeing a ghost. “Alera, it’s all right. I’m here to bring you safely home.” I nodded, then shifted onto my knees, my voice urgent. “The High Priestess has poisoned Narian. She doesn’t want him to fight against her if she sends reinforcements to Hytanica.” London placed a hand upon Narian’s chest, feeling for a heartbeat, for the rise and fall of breathing, for warmth. “He’s still alive,” he told me. “How long ago was he poisoned?” “About ten hours now. He can’t have much time left. According to what the High Priestess told me about the poison, he should already be dead.” “Listen to me. He may still have some of Nantilam’s healing power inside of him.” “From when the Overlord tried to kill him?” London nodded and hope surged within me. It had been the residual effect of Nantilam’s healing abilities that had enabled the deputy captain to withstand the Overlord’s torture. “That’s probably why his dying is prolonged,” London continued. “With any luck, she may have miscalculated what it will take to kill him. But we need to help him fight, Alera.” “How?” London retrieved his water flask and bedroll from his horse, handing them to me. “Get as much water as possible into him, to dilute the toxin in his bloodstream, and we’ll cover him with all the blankets and cloaks we have. He’s fevered, so let’s help his body sweat out some of the poison.” I began to cover Narian while London added wood to the fire. Then he removed his own cloak and tossed it to me. “I’m going to gather some herbs that might help. I’ve learned a few things about Cokyrian compounds over the years, knowledge that I’m guessing the High Priestess would like to take away from me about now. You stay here and care for him as you have been doing. And, Alera, keep talking to him. He is strong and will fight to hear the sound of your voice--fight to come back to you.” “I think the High Priestessis in love with you, London.” “Just proves folly knows no limit.

Translation involves more than the deciphering of words, words strung together in sentences, in paragraphs, in dialogue, in the years of a life. After all, a machine can do that if you feed all the data into it. Translation also involves making sense of what’s left unspoken, those ellipses, blank spaces, the dot-dot-dots when you have to guess what’s happening in the person’s mind, what the silent messages mean. It calls for the translation of surrounding events, the cultural context, as well as the translation of nonverbal communication. What was being said through that certain look, that ever-so-tiny smile, that flash of a grimace? That spark of anger? Those sarcastic comments? Those prolonged silences? What did it all mean? (249)

Maddy is angry with her younger self for not fully appreciating moments like these when she was alive inside them, though she does not know what it would mean to do so. What could she have done inside those scenes but let them unreel at the same old pace? A minute is a minute whether you think about it or not; an hour is an hour. She could not have prolonged those turquoise afternoons with her mother, nor purified them, if she’d had the foresight of loss to realize what they’d one day come to mean to her. Probably, if she had had such foresight, it would only have spoiled the moment, injecting her innocence with preemptive grief.

They’d gone fifty yards when Cork heard a cry rise behind them, a wail of grief prolonged and primordial.

Do not allow prolonged grief to take away your ability to thrive. Take the time to grieve, but find ways to move forward and thrive.

Do not allow prolonged grief to take away your ability to thrive. Take time to grieve, but find ways to move forward and thrive.

There might not be plague, thank heavens, but there was all manner of other ailments and afflictions caused by prolonged hunger, by grief, by a lack of society and care, by wounds unhealed, and the perpetual anxiety of an uncertain future.

One night I happened to come upon a documentary called Facing the Storm, about the buffalos in Montana. Robert Thomson of the Montana Department of Fish, Wildlife and Parks discussed how buffalo run into the storm, thus minimizing how long they will be in it. They don’t ignore it, run from it, or just hope it will go away, which is what we often do when we want to avoid our storms of emotion. We don’t realize that by doing this we’re maximizing our time in the pain. The avoidance of grief will only prolong the pain of grief. Better to turn toward it and allow it to run its natural course, knowing that the pain will eventually pass, that one of these days we will find the love on the other side of pain.

And that's all. That's it. The courage, the recklessness, call it what you will, is the flash, the instant of sublimation; then flick! the old darkness again. That's why. It's too strong for steady diet. And if it were a steady diet, it would not be a flash, a glare. And so, being momentary, it can be preserved and prolonged only on paper: a picture, a few written words that any match, a minute and harmless flame that any child can engender, can obliterate in an instant. A one-inch sliver of sulphur-tipped wood is longer than memory or grief; a flame no larger than a sixpence is fiercer than courage or despair.

Those who have lost loved ones to situations from which their bodies could not be recovered often suffer from prolonged periods of grief. When we view our dead, sit with them, and talk with them, we set a foundation upon which our grief, our neural recalibration, can be moored.

Traumatic death provokes traumatic grief. And traumatic death refers to any sudden and unexpected death, violent or disfiguring death, death following prolonged suffering, suicide, homicide, and the death of a child at any age and from any cause. When someone we love dies traumatically, we feel frighteningly uprooted, markedly insecure, and our ability to trust in the world feels gravely threatened — and indeed it is gravely threatened. The

Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.

What is the wisest choice for a personal life goal? Should a person seek self-actualization or self-realization? Perhaps neither goal is a realistic objective, especially if human beings lack free will. What I do know is that there is dark pit so deep inside myself that I must fill it. I can pad this black hole with dread or pleasure, booze or drugs, religion or vice, action or indolence, love or hatred. Alternatively, I can fill bleakness and emptiness by increasing self-awareness and ascertain my role in the world. With limited energy resources and lack of mental acuity, I might never attain a plane of higher consciousness. I fear remaining forever blocked in a state of psychological deadlock, forevermore exhibiting prolonged mental, emotional, and behavioral disorders and plagued by psychogenic abnormalities brought about from social rejection, grief, vocational lapses, and economic and marital setbacks. In a state of mental incapacity, I might lack the ability to blunt immediate personal destruction. I need to begin a journey that leads to a higher state of awareness, and personal survival depends upon how much progress I achieve purging my mind of falsities and other toxic impurities. While personal survival necessities moving forward in order to discover a mental state of silent stasis and reach the desired endpoint of emotional equanimity, perhaps I will never achieve a mirror-like purity of the mind that is capable of reflecting the world as it really is, without distortion by a corrupted mind.

ritual heightens grief, makes it momentous, enforces concentration on its object who is yet gone for so short a time that it is unimaginable that he will not come back – the conviction of death’s certainty is founded on prolonged exposure to absence rather than on the presence of the meat in the coffin or on bearing witness to the agent (physical or chemical, alien or quisling, sudden or chronic) of that immeasurable change.

We don't just need help when the water is rising, or the sickness is prolonged, or the grief is fresh--we need help all the time. Our forgetfulness came with the fall, but the privilege of reminding one another of the gospel is ours until all that is temporary passes away.

I’ve concluded that happiness lives in the ephemera. You cannot see it, nor can it be considered tangible. It’s not quite an optical illusion—no, not quite—but if you try to catch it, with the ultimate intention of somehow sustaining it for a prolonged period, then happiness will quickly dissolve to grief and disappointment—inevitably, fatally.

It may be that through the evocative power of music, I might have felt a stab of grief, but I had no wish to force it or prolong it beyond its natural term. This—the disappearance of the sense of the beloved’s presence and, therefore, the end of tears—this is the Second Death. I could not escape the impression that the Second Death was a withdrawal— that Davy had withdrawn herself from me. It seemed something more or other than merely a changing psychological state in me. It seemed to correspond to some actuality, some real spiritual event. If, indeed, grief is a response to the presence— seeming or real—of the dead, then the end of grief might correspond to some necessary turning away on their part. That walk up to the cathedral might have been, in truth, a farewell. The disappearance of the grief is not followed by happiness. It is followed by emptiness. C. S. Lewis in his letter on eternity quoted me as saying that my love for Davy must, in some sense, be killed—and ‘God must do it’. Now perhaps God was doing it.

A gross content prolongs his fallen state; His small successes are failures of the soul, His little pleasures punctuate frequent griefs: Hardship and toil are the heavy price he pays For the right to live and his last wages death. 02.05_046:004