Quotes About Grief

Y Natalia se olvidó de mí desde entonces. Yo sé cómo le brillaban antes los ojos como si fueran charcos alumbrados por la luna. Pero de pronto se destiñeron, se le borró la mirada como si la hubiera revolcado en la tierra. Y pareció no ver ya nada.

Ferus enjoyed his fear. It was the first time since Roan's death he did not feel pain.

She was married to this dude Osiris, and he croaked," Dan said. "So she freaked and was all wah! and went and cried herself a river." "Amazing! That's just what it says on the hieroglyphs," Theo said.

It was a sunny, beautiful day.a day you felt good to be alive. Tobad amy Cahill was surrounded by the dead. Amy bowed her head and squeezed Her eyes shut. She was only sixteen, but she had attended too many funerals. She had said to many goodbyes

After he died, people would always say to me, At least you have Wyn. She touches my arm. But I didn't. There wasn't much left of you. And what there was, you weren't willing to share with me.

I don't think, for instance, that you can invoke a Protestant ethic when it comes to loss. You can't say, Oh, I'll go through loss this way, and that will be the result, and I'll apply myself to the aks, and I'll endeavor to achieve the resolution of grief that is before me. I think that one is hit by waves, and that one starts out the day with an aim, a project, a plan, and one finds oneself foiled.

I do not believe that grief is ever so great that it can not be contained within.

She was mourning all her life - not for her husband, who had released her with his death, but for her own dead heart.

This grandmother person looked Vix, Lewis, and Lanie up and down without moving her head. Then she said, "Well, Tawny, I can see you've been busy." And that was it. Tawny didn't cry when Darlene died the next day.

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.

What needs to be discharged is the intolerable tenderness of the past, the past gone and grieved over and never made sense of. Music ransoms us from the past, declares an amnesty, brackets and sets aside the old puzzles. Sing a new song. Start a new life, get a girl, look into her shadowy eyes, smile.

Maximus said, "They have no tombstones. Not one man in Treverorum wept for their passing." he looked at his audience in turn and smiled. "In the name of Mithras, my master, may the gods be kind to you on your journey.

Closing up the canyon camp was like closing up a house after a death. ("It is easier to die than to move," she wrote Augusta once; "at least for the Other Side you don't need trunks.")

within yourself, you became a grave for her as you were a grave for Chet, and you carried your dead unquietly within you. —

Another Weeping Woman Pour the unhappiness out From your too bitter heart, Which grieving will not sweeten. Poison grows in this dark. It is in the water of tears Its black blooms rise. The magnificent cause of being, The imagination, the one reality In this imagined world Leaves you With him for whom no phantasy moves, And you are pierced by a death.

Here is a girl who is pretty in a quiet way. I bet she's had a very sad life.

The greatest griefs are silent.

The fact that Jesus weeps and that he is moved in spirit and troubled contrasts remarkably with the dominant culture. That is not the way of power, and it is scarcely the way among those who intend to maintain firm social control. But in [John 11:33-35] Jesus is engaged not in social control but in dismantling the power of death, and he does so by submitting himself to the pain and grief present in the situation, the very pain and grief that the dominant society must deny.

Jeremiah is frequently misunderstood as a doomsday spokesman or a pitiful man who had a grudge and sat around crying; but his public and personal grief was for another reason and served another purpose. Jeremiah embodies the alternative consciousness of Moses in the face of the denying king.9 He grieves the grief of Judah because he knows what the king refuses to know.

Grief is an element of aliveness and the answer to the denial the market demands of us. It is an index of our humanity. It is proof of the presence of our relatedness to each other. It is a communal practice that recognizes that choosing the wilderness of vulnerability, mystery, and anxiety was a good and life-affirming choice.

The judge remembers to be a parent: a father in wistfulness, a mother in yearning, a God of grief flowing with tears beside the deathbed. The angry God remembers to be a God who cares about the beloved partner. God has noticed. God has noticed the mocking and the dying, the denial and the irrepressible pain. To

The cross is the assurance that effective prophetic criticism is done not by an outsider but always by one who must embrace the grief, enter into the death, and know the pain of the criticized one.

Quite clearly, the one thing the dominant culture cannot tolerate or co-opt is compassion, the ability to stand in solidarity with the victims of the present order. It can manage charity and good intentions, but it has no way to resist solidarity with pain or grief. So

Nought but vast sorrow was there—The sweet cheat gone.