Claire Wolf

“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 the 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 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 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.”
― Joan Didion, The Year of Magical Thinking

“I am no longer in love with her, that's certain, but maybe I love her. Love is so short, forgetting is so long.”
― Pablo Neruda, Twenty Love Poems and a Song of Despair

“It was hard to decide on a literature course. Everything the professors said seemed to be somehow beside the point. You wanted to know why Anna had to die, and instead they told you that 19th century Russian landowners felt conflicted about whether they were really a part of Europe. The implication was that it was somehow naive to want to talk about anything interesting, or to think that you would ever know anything important.”
― Elif Batuman, The Idiot

“You, yesterday’s boy,
to whom confusion came:
Listen, lest you forget who you are.

It was not pleasure you fell into. It was joy.
You were called to be bridegroom,
though the bride coming toward you is your shame.

What chose you is the great desire.
Now all flesh bares itself to you.

On pious images pale cheeks
blush with a strange fire.
Your senses uncoil like snakes
awakened by the beat of the tambourine.

Then suddenly you’re left all alone
with your body that can’t love you
and your will that can’t save you.

But now, like a whispering in dark streets,
rumors of God run through your dark blood.”
― Rainer Maria Rilke, Rilke's Book of Hours: Love Poems to God