Quotes of All Topics . Occasions . Authors
If writing is language and language is desire and longing and suffering . . . then why when we write, when we make shapes on paper, why then does it so often look like the traditional, straight models, why does our longing look for example like John Updike's longing?
A foolish physician he is, and a most unfaithful friend, that will let a sick man die for fear of troubling him; and cruel wretches are we to our friends, that will rather suffer them to go quietly to hell, then we will anger them, or hazard our reputation with them.
What is there? I know first of all that I am. But who am I? All I know of myself is that I suffer. And if I suffer it is because at the origin of myself there is mutilation, separation. I am separated. What I am separated from -- I cannot name it. But I am separated.
Without absolute certainty, what do we do? We do the best we can. Injustice is happening now; suffering is happening now. We have choices to make now. To insist on absolute certainty before starting to apply ethics to life decisions is a way of choosing to be amoral.
What is suffering? I'm not sure what it is, but I know that suffering is the name we give to the origin of all the sighs, screams, and groans — small and large, crude and multifaceted — that concern us. The word defines our gaze even more than what we are looking at.
The forces which are working out the great scheme of perfect happiness, taking no account of incidental suffering, exterminate such sections of mankind as stand in their way, with the same sternness that they exterminate beasts of prey and herds of useless ruminants.
The ego refuses to be distressed by the provocations of reality, to let itself be compelled to suffer. It insists that it cannot be affected by the traumas of the external world; it shows, in fact, that such traumas are no more than occasions for it to gain pleasure.
I thought I could describe a state; make a map of sorrow. Sorrow, however, turns out to be not a state, but a process. It needs not a map, but a history, and if I don't stop writing that history at some quite arbitrary point, there's no reason why I should ever stop.
Audrey was the kind of person who when she saw someone else suffering tried to take their pain on herself. She was a healer. She knew how to love. You didn't have to be in constant contact with her to feel you had a friend. We always picked up right where we left off.
American culture has always known success, not suffering, so we've never known what to do with this part of the Bible. The more we succeed, the more we're seduced into thinking we can control everything. We dissect Revelation to get a sense of control over the future.
I would throw out the sense of nation, "good breeding," certain forms and ceremonies that govern relationships - perhaps even jealousy. We're not aware of all of them yet, though we suffer from them. And they mislead us not only about ethics but also about aesthetics.
I have no desire for wealth or possessions, and so I have nothing. I do not experience the initial suffering of having to accumulate possessions, the intermediate suffering of having to guard and keep up possessions, nor the final suffering of loosing the possessions.
Science may provide the most useful way to organize empirical, reproducible data, but its power to do so is predicated on its inability to grasp the most central aspects of human life: hope, fear, love, hate, beauty, envy, honor, weakness, striving, suffering, virtue.
Thirdly, even if we assume that the world is governed by purpose, we need only add that this purpose - or, if there are several, at least one of them - is not especially intent on preventing suffering, whether it is indifferent to suffering or actually rejoices in it.
The amount of poverty and suffering required for a Rockefeller to emerge, and the amount of depravity entailed in the accumulation of a fortune of such magnitude, are left out of the picture, and it is not always possible for the popular forces to expose this clearly.
Now that system has weakened to the point he and his worst disciples are able to be free. He wants total mayhem and bloodshed. Most of all, he wants Sin to suffer for helping to lock him in there. (Zakar) Oh, this just gives you the warm and fuzzies, doesn’t it? (Kat)
He that dies a martyr proves that he was not a knave, but by no means that he was not a fool; since the most absurd doctrines are not without such evidence as martyrdom can produce. A martyr, therefore, by the mere act of suffering, can prove nothing but his own faith.
Public health service should be as fully organized and as universally incorporated into our governmental system as is public education. The returns are a thousand fold in economic benefits, and infinitely more in reduction of suffering and promotion of human happiness.
Whenever a human being, through the commission of a crime, has become exiled from good, he needs to be reintegrated with it through suffering. The suffering should be inflicted with the aim of bringing the soul to recognize freely some day that its infliction was just.
I've never heard anyone say the really deep lessons of life have come in times of ease and comfort. But, I have heard many saints say every significant advance I've ever made in grasping in the depth of God's love and growing deep with Him, have come through suffering.
I want to be a force for real good. In other words, I know there are bad forces. You know, I know that there are forces out here that bring suffering to others and misery to the world, but I want to be the opposite force. I want to be the force which is truly for good.
Submit to me." So she said nothing, but looked doggedly and sadly at the shore, wrapped in its mantle of peace; as if the people there had fallen alseep, she thought; were free like smoke, were free to come and go like ghosts. They have no suffering there, she thought.
We want to avoid suffering, death, sin, ashes. But we live in a world crushed and broken and torn, a world God Himself visited to redeem. We receive his poured-out life, and being allowed the high privilege of suffering with Him, may then pour ourselves out for others.
In the basement of 33 Himmel Street, Max Vandenburg could feel the fists of an entire nation. One by one they climbed into the ring to beat him down. They made him bleed. They let him suffer. Millions of them - until one last time, when he gathered himself to his feet.
Is he a scumbag in training?” Richard glanced at the gunman. “At least have the decency to hold the gun properly, you fool. If you don’t know how, pass it to someone who does. I’m not going to suffer being shot at by anything less than a full- fledged lowlife. (Richard)
The Bible itself does not seem too bothered by the idea that talking of God suffering might in any way diminish God, or detract from his perfection. On the contrary, the Bible seems to revel in the richness of describing God in ways that reflect our own human realities.
Mozart combines serenity, melancholy, and tragic intensity into one great lyric improvisation. Over it all hovers the greater spirit that is Mozart's - the spirit of compassion, of universal love, even of suffering - a spirit that knows no age, that belongs to all ages.
The reason for the emphasis on shamanism and on other techniques is, you will need techniques if you go into the deep water. And they can make your life very simple and save you from unnecessary suffering. Not all suffering is necessary. Maybe no suffering is necessary.
Because what happens is, as the economy suffers, tax revenues go down. But unlike businesses, where at least your variable costs go down, in government your variable costs go up: unemployment insurance, workmen's compensation, health care benefits, welfare, you name it.
If we were never depressed we would not be alive - only material things don't suffer depression. If human beings were not capable of depression, we would have no capacity for happiness and exaltation. Whenever you examine yourself, take into your capacity for depression.
I can find no warrant for such an appropriation in the Constitution, and I do not believe that the power and duty of the General Government ought to be extended to the relief of individual suffering which is in no manner properly related to the public service or benefit.
Where no guiding ideals are left to point the way, the scale of values disappears and with it the meaning of our deeds and sufferings, and at the end can lie only negation and despair. Religion is therefore the foundation of ethics, and ethics the presupposition of life.
Christopher Kennedy Lawford's new book Recover to Live will be a force with the power to educate as well as motivate transformational personal change. Recover to Live may alter the way broader society looks at the disease of addiction and those who are suffering from it.
Just as a satisfaction of instinct spells happiness for us, so severe suffering is caused us if the external world lets us starve, if it refuses to sate our needs. One may therefore hope to be freed from a part of one's sufferings by influencing the instinctual impulses.
The writing that most interests me isn't about narcos or sicarios or police or whatever. It's about the victims and the survivors, and about the suffering and trauma that so many in Mexico and Central America endure, and that is all around us whether we notice it or not.
Nothing has inflicted more suffering on humanity than its dogmas. It is true that every dogma crumbles sooner or later, because reality will eventually disclose its falseness; however, unless the basic delusion of it is seen for what it is, it will be replaced by others.
Take care of the problems now, or else you'll just have to suffer again later when you scew everything up the next time. And that repetition of suffering - that's hell. Moving out of that endless repetition to a new level of understand - there's where you'll find heaven.
If the world suffers from mental deterioration or from moral degradation, then something goes wrong at the very root of civilization or culture. Even though that civilization may drag out for a considerable period, it grows less and less vital and ultimately tumbles down.
When we're dealing with the people in our family - no matter how annoying or gross they may be, no matter how self-inflicted their suffering may appear, no matter how afflicted they are with ignorance, prejudice or nose hairs - we give from the deepest parts of ourselves.
I will take it all: tongs, molten lead, prongs, garrotes, all that burns, all that tears, I want to truly suffer. Better one hundred bites, better the whip, vitriol, than this suffering in the head, this ghost of suffering which grazes and caresses and never hurts enough.
I still suffer terribly from stage fright. I get sick with fear. Not every night, but at the beginning and on occasion - not necessarily when I'm expecting it. You just have to cope with it - take it on the chin and work through it, trying to use the adrenalin to perform.
They only the victory win, Who have fought the good fight and have vanquished the demon that tempts us within; Who have held to their faith unseduced by the prize that the world holds on high; Who have dared for a high cause to suffer, resist, fight -- if need be, to die.
I didn't appreciate the young woman that I was, or my young beauty, because I was so obsessed with the fact that I felt fat. It's never good to add to anybody else's suffering. It's an important topic to really get the gravity and the importance of - dealing with dignity.
Teenagers all think their life is a movie. If you break up with someone or you have a fight, you walk around with movie scores playing in your head. You sort of see yourself suffering as you're suffering. There's a lot of melodrama attached to the real events of your life.
I am myself an empiric in natural philosophy, suffering my faith to go no further than my facts. I am pleased, however, to see the efforts of hypothetical speculation, because by the collisions of different hypotheses, truth may be elicited and science advanced in the end.
You don't understand. I only prostitute the part of the body that isn't important, and nobody suffers except my karma a little bit. I don't do big harm. You prostitute your mind. Mind is seat of Buddha. What you do is very very bad. You should not use your mind in that way
How can the good God Who loves us so much, be happy when we suffer? Never does our suffering make Him happy; but it is necessary for us, and so He sends it to us while, as it were, turning away His Face. . . I assure you that it costs Him dearly to fill us with bitterness.
Suffering is primarily a call for attention, which itself is a movement of love. More than happiness, love wants growth, the widening and deepening of awareness and consciousness and being. Whatever prevents that, becomes a cause of pain, and love does not shirk from pain.
Even when our intentions are noble and our efforts sincere, even when we dedicate our lives to the service of others, the corrosive pressure of frantic over-activity can nonetheless cause suffering in ourselves and others. A "successful" life can become a violent enterprise.
It is true that 'I seem to see a table' does not entail 'I see a table'; but 'I seem to feel a pain' does entail 'I feel a pain'. So scepticism loses its force - cannot open up its characteristic gap - with regard to that which ultimately most concerns us, pleasure and pain.