Grieving is a way of self-care.

We are all of us exposed to grief: the people we love die, as we shall ourselves in due course; expectations are disappointed and ambitions are thwarted by circumstance. Finally, there are some who insist upon feeling guilty over the ill they have done or simply on account of the ugliness which they perceive in their own souls. A solution of a kind has been found to this problem in the form of sedatives and anti-depressant drugs, so that many human experiences which used to be accepted as an integral part of human life are now defined and dealt with as medical problems. The widow who grieves for a beloved husband becomes a 'case', as does the man saddened by the recollection of the napalm or high explosives he has dropped on civilian populations. One had thought that guilt was a way, however indirect, in which we might perceive the nature of reality and the laws which govern our human experience; but it is now an illness that can be cured.
Death however, remains incurable. Though we might be embarrassed by Victorian death-bed scenes or the practices of mourning among people less sophisticated than ourselves, the fact of death tells us so much about the realities of our condition that to ignore it or try to forget it is to be unaware of the most important thing we need to know about our situation as living creatures. Equally, to witness and participate in the dying of our fellow men and women is to learn what we are and, if we have any wisdom at all, to draw conclusions which must in their way affect our every thought and our every act.

It is grief that develops the powers of the mind.

Grief is an artist of powers as various as the instruments upon which he plays his dirges for the dead, evoking from some the sharpest, shrillest notes, from others the low, grave chords that throb recurrent like the slow beating of a distant drum. Some natures it startles; some it stupefies. To one it comes like the stroke of an arrow, stinging all the sensibilities to a keener life; to another as the blow of a bludgeon which, in crushing, benumbs.

Besides, those whose suffering is due to love are, as we say of certain invalids, their own physicians. As consolation can come to them only from the person who is the cause of their grief, and as their grief is an emanation from that person, it is there, in their grief itself, that they must in the end find a remedy: which it will disclose to them at a given moment, for as long as they turn it over in their minds this grief will continue to show them fresh aspects of the loved, the regretted creature, at one moment so intensely hateful that one has no longer the slightest desire to see her, since before finding enjoyment in her company one would have first to make her suffer, at another so pleasant that the pleasantness in which one has invested her one adds to her own stock of good qualities and finds in it a fresh reason for hope.

"The best cure for grief is learning".

The interesting thing about grief, I think, is that it is its own size. It is not the size of you. It is its own size. And grief comes to you. You know what I mean? I’ve always liked that phrase “He was visited by grief,” because that’s really what it is. Grief is its own thing. It’s not like it’s in me and I’m going to deal with it. It’s a thing, and you have to be okay with its presence. If you try to ignore it, it will be like a wolf at your door.

Grief is the stuff of life. A life without grief is no life at all. But regret is a prison. Some part of you which you deeply value lies forever impaled at a crossroads you can no longer find and never forget.

Grief, like glass, can be both a mirror & a window, enabling us to look both in & out, then & now & how. In other words, we become a window pain. Only somewhere in loss do we find the grace to gaze up & out of ourselves.

I hope you can find the healing power in grieving.

"Good Grief

The origin of the word trauma
Is not just "wound," but "piercing" or "turning,"
As blades do when finding home.
Grief commands its own grammar,
Structured by intimacy & imagination.
We often say:
We are beside ourselves with grief.
We can't even imagine.
This means anguish can call us to envision
More than what we believed was carriable
Or even survivable.
That is to say, there does exist
A good grief.

The hurt is how we know
We are alive & awake;
It clears for us all the exquisite,
Excruciating enormities to come.
We are pierced new by the turning
Forward.

All that is grave need
Not be a burden, an anguish.
Call it instead, an anchor,
Grief grounding us in the sea.
Despair exits us the same way it enters — Turning through the mouth.
Even now conviction works
Strange magic on our tongues.
We are built up again
By what we
Build/find/see/say/remember/know.
What we carry means we survive,
It is what survives us.
We have survived us.
Where once we were alone,
Now we are beside ourselves.
Where once we were barbed & brutal as blades,
Now we can only imagine."

Master: It is Love. Love is the medicine that accelerates the process of healing. There is no other medicine but unconditional love. Not: I love you if, or I love myself if. There is no if. There is no justification. There is no explanation. It is just to love. Love yourself, love your neighbor, and love your enemies. This is simple, common sense, but we cannot love others until we love ourselves. That is why we must begin with self-love.

Grief turns out to be a place none of us know until we reach it...We might expect that we will be prostrate, inconsolable, crazy with loss. We do not expect to be literally crazy, cool customers who believe that 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 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 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.

Grief will happen either as an open healing wound or as a closed festering wound, either honestly or dishonestly, either appropriately or innappropriately.