Quotes

“When I was growing up, my mom was guided by the strong belief that to befriend me was to deny me the one thing a kid really needed to survive childhood:  a mother.”

“I want her to know that I’ll take care of her, even when it’s not pretty or easy or cheap.  Of course I will.  The mother is the most essential piece on the board, the one you must protect.  Only she has the range.  Only she can move in multiple directions.  Once she’s gone, it’s a whole different game.”  

“I had thought a good mother would not elicit such comments, but now I see that a good mother is required to somehow absorb all this ugliness and find a way to fall back in love with her child the next day.”

“The only mothers who never embarrass, harass, dismiss, discount, deceive, distort, neglect, baffle, appall, inhibit, incite, insult, or age poorly are dead mothers, perfectly contained in photographs, pressed into two dimensions like a golden autumn leaf.”

“But now I see there’s no such thing as “a” woman, “one” woman. There are dozens inside every one of them. I probably should have figured this out sooner, but what child can see the women inside her mom, what with all the Motherness blocking out everything else?”

“It’s easy to love kids who make you feel competent.”

“And it occurs to me that maybe the reason my mother was so exhausted all the time wasn’t because she was doing so much but because she was feeling so much.”

Quotes

 “We were not having any fun, he had recently begun pointing out. I would take exception (didn’t we do this, didn’t we do that) but I had also known what he meant. He meant doing things not because we were expected to do them or had always done them or should do them but because we wanted to do them. He meant wanting. He meant living.”

“I could not count the times during the average day when something would come up that I needed to tell him. This impulse did not end with his death. What ended was the possibility of response.”

“I did not always think he was right nor did he always think I was right but we were each the person the other trusted.”

“I know why we try to keep the dead alive: we try to keep them alive in order to keep them with us. I also know that if we are to live ourselves there comes a point at which we must relinquish the dead, let them go, keep them dead. ”

“Grief turns out to be a place none of us know until we reach it. We anticipate (we know) that someone close to us could die, but we do not look beyond the few days or weeks that immediately follow such an imagined death. We misconstrue the nature of even those few days or weeks. We might expect if the death is sudden to feel shock. We do not expect this shock to be obliterative, dislocating to both body and mind. We might expect that we will be prostrate, inconsolable, crazy with loss. We do not expect to be literally crazy, cool customers who believe their husband is about to return and need his shoes.”

“In the version of grief we imagine, the model will be “healing.” A certain forward movement will prevail. The worst days will be the earliest days. We imagine that the moment to most severely test us will be the funeral, after which this hypothetical healing will take place. When we anticipate the funeral we wonder about failing to “get through it,” rise to the occasion, exhibit the “strength” that invariably gets mentioned as the correct response to death. We anticipate needing to steel ourselves the for the moment: will I be able to greet people, will I be able to leave the scene, will I be able even to get dressed that day? We have no way of knowing that this will not be the issue. We have no way of knowing that the funeral itself will be anodyne, a kind of narcotic regression in which we are wrapped in the care of others and the gravity and meaning of the occasion. Nor can we know ahead of the fact (and here lies the heart of the difference between grief was we imagine it and grief as it is) the unending absence that follows, the void, the very opposite of meaning, the relentless succession of moments during which we will confront the experience of meaninglessness itself.”

“People who have recently lost someone have a certain look, recognizable maybe only to those who have seen that look on their own faces. I have noticed it on my face and I notice it now on others. The look is one of extreme vulnerability, nakedness, openness. It is the look of someone who walks from the ophthalmologist’s office into the bright daylight with dilated eyes, or of someone who wears glasses and is suddenly made to take them off. These people who have lost someone look naked because they think themselves invisible. I myself felt invisible for a period of time, incorporeal. I seemed to have crossed one of those legendary rivers that divide the living from the dead, entered a place in which I could be seen only by those who were themselves recently bereaved.”

“We are imperfect mortal beings, aware of that mortality even as we push it away, failed by our very complication, so wired that when we mourn our losses we also mourn, for better or for worse, ourselves.  As we were.  As we are no longer.  As we will one day not be at all.”