It is only great pain--that slow, sustained pain that takes its time, in which we are, as it were, burned with smoldering green firewood--that forces us philosophers to sink to our ultimate profundity and to do away with all the trust, everything good-natured, veil-imposing, mild and middling, on which we may have previously based our humanity. I doubt that such a pain makes us 'better'--but I know that it makes us deeper.
People must have renounced, it seems to me, all natural intelligence to dare to advance that animals are but animated machines.... It appears to me, besides, that such people can never have observed with attention the character of animals, not to have distinguished among them the different voices of need, of suffering, of joy, of pain, of love, of anger, and of all their affections. It would be very strange that they should express so well what they could not feel.
I sometimes hold it half a sin To put in words the grief I feel For words, like nature, half reveal And half conceal the soul within. But, for the unquiet heart and brain A use measured language lie's The sad mechanic exercise Like dull narcotic's, numbing pain In words, like weeds, I'll wrap me o'er Like coarsest clothes against the cold But large grief which these enfold Is given in outline and no more.
Now it seems to me that love of some kind is the only possible explanation of the extraordinary amount of suffering that there is in the world. I cannot conceive of any other explanation. I am convinced that there is no other, and that if the world has indeed, as I have said, been built of sorrow, it has been built by the hands of love, because in no other way could the soul of man, for whom the world was made, reach the full stature of its perfection. Pleasure for the beautiful body, but pain for the beautiful soul.
Inflamed by greed, incensed by hate, confused by delusion, overcome by them, obsessed by mind, a man chooses for his own affliction, for others' affliction, for the affliction of both and experiences pain and grief.
Nothing in the world is worth having or worth doing unless it means effort, pain, difficulty… I have never in my life envied a human being who led an easy life. I have envied a great many people who led difficult lives and led them well.
After great pain, a formal feeling comes — The Nerves sit ceremonious, like Tombs — The stiff Heart questions was it He, that bore, And Yesterday, or Centuries before? The Feet, mechanical, go round — Of Ground, or Air, or Ought — A Wooden way Regardless grown, A Quartz contentment, like a stone — This is the Hour of Lead — Remembered, if outlived, As Freezing persons, recollect the Snow — First — Chill — then Stupor — then the letting go —
... Nessun maggior dolore Che ricordarsi del tempo felice Nella miseria. (There is no greater pain than to remember a happy time when one is in misery.)
We don't really learn anything properly until there is a problem, until we are in pain, until something fails to go as we had hoped ... We suffer, therefore we think.
To endure the pain of living, we all drug ourselves more or less with gin, with literature, with superstitions, with romance, with idealism, political, sentimental, and moral, with every possible preparation of that universal hashish: imagination.
Anger is always concerned with individuals, ... whereas hatred is directed also against classes: we all hate any thief and any informer. Moreover, anger can be cured by time; but hatred cannot. The one aims at giving pain to its object, the other at doing him harm; the angry man wants his victim to feel; the hater does not mind whether they feel or not.
The first two months were painful and they really tested my manhood because there were times I didn’t want to get up because I was in pain. That willpower has to kick in.
Behind Joy and Laughter there may be a temperament, coarse, hard and callous. But behind Sorrow there is always Sorrow. Pain, unlike Pleasure, wears no mask.
I pray for all of us, oppressor and friend, that together we succeed in building a better world through human understanding and love, and that in doing so we may reduce the pain and suffering of all sentient beings.
Do you, like a skilful weigher, put into the balance the pleasures and the pains, near and distant, and weigh them, and then say which outweighs the other? If you weigh pleasures against pleasures, you of course take the more and greater; or if you weigh pains against pains, then you choose that course of action in which the painful is exceeded by the pleasant, whether the distant by the near or the near by the distant; and you avoid that course of action in which the pleasant is exceeded by the painful.