Quotes of All Topics . Occasions . Authors
The individual representation of the object, treated sympathetically or antipathetically, is highly necessary and is an enrichment to the world in form. The elimination of the human relationship causes the vacuum which makes all of us suffer in various degrees - an individual alteration of the details of the object represented is necessary in order to display on the canvas the whole physicals reality.
[My mother] tried so hard to make life easy for us. Those are the things that forced me to try to do something different and when this Movement came to Mississippi I still feel it is one of the greatest things that ever happened because only a person living in the State of Mississippi knows what it is like to suffer; knows what it is like to be hungry; knows what it is like to have no clothing to wear.
He who cannot find time to consult his Bible will one day find he has time to be sick; he who has no time to pray must find time to die; he who can find no time to reflect is most likely to find time to sin; he who cannot find time for repentance will find an eternity in which repentance will be of no avail; he who cannot find time to work for others may find an eternity in which to suffer for himself.
I'm fascinated by the sprinters. They suffer so much during the race just to get to the finish, they hang on for dear life in the climbs, but then in the final kilometers they are transformed and do amazing things. It's not their force per se that impresses me, but rather the renaissance they experience. Seeing them suffer throughout the race only to be reborn in the final is something for fascination.
Finding a way to extend forgiveness to ourselves is one of our most essential tasks. Just as others have been caught in suffering, so have we. If we look honestly at our life, we can see the sorrows and pain that have led to our own wrongdoing. In this we can finally extend forgiveness to ourselves; we can hold the pain we have caused in compassion. Without such mercy, we will live our own life in exile.
It is weakness, says the Vedanta, which is the cause of all misery in this world. Weakness is the one cause of suffering. We become miserable because we are weak. We lie, steal, kill and commit other crimes, because we are weak. We die because we are weak. Where there is nothing to weaken us, there is no death nor sorrow. We are miserable through delusion. Give up the delusion and the whole thing vanishes.
I believe in those whom I love and trust. All else is foolishness. This god is as empty as his church. His followers choose to attribute all of their good fortune to him, but when he ignores their pleas or leaves them to suffer, they say only that he ignores their pleas or leaves them to suffer, they say only that he is beyond their understanding and abandon themselves to his will. What kind of god is that?
Our best long-term and intermediate cycles suggest another slowdown and stock crash accelerating between very early 2014 and early 2015, and possibly lasting well into 2015 or even 2016. The worst economic trends due to demographics will hit between 2014 and 2019. The U.S. economy is likely to suffer a minor or major crash by early 2015 and another between late 2017 and late 2019 or early 2020 at the latest.
The problem is that for almost any feature of humanity that you can name, whether it's the ability to suffer, whether it's the capacity to reason, whether it's having lives that can go better or worse, there are at least some other non-human animals that have all of these features as well. So to exclude non-human animals from the range of moral concern but to include all humans, just seems morally arbitrary.
When we want a cup of tea our main wish is to drink tea, but to fulfill this wish we naturally develop the secondary wish to find a cup. In a similar way, the main wish of those who have great compassion is to protect all living beings from their suffering, but to fulfill this wish they know they must first attain Buddhahood themselves and so they naturally develop the secondary wish to attain enlightenment.
In either case, ugly or beautiful, people derive a significant part of their identity, be it negative or positive, from their body. To be more precise, they derive their identity from the I-thought that they erroneously attach to the mental image or concept of their body. Equating the physical sense-perceived body that is destined to grow old, wither and die with 'I' always leads to suffering sooner or later.
I discovered later, and I'm still discovering right up to this moment, that is it only by living completely in this world that one learns to have faith. By this-worldliness I mean living unreservedly in life's duties, problems, successes and failures. In so doing we throw ourselves completely into the arms of God, taking seriously, not our own sufferings, but those of God in the world. That, I think, is faith.
The TV scientist who mutters sadly, "The experiment is a failure; we have failed to achieve what we had hoped for," is suffering mainly from a bad script writer. An experiment is never a failure solely because it fails to achieve predicted results. An experiment is a failure only when it also fails adequately to test the hypothesis in question, when the data it produces don't prove anything one way or another.
We placed the wreaths upon the splendid granite sarcophagus, and at its feet, and felt that only the earthly robe we loved so much was there. The pure, tender, loving spirit which loved us so tenderly, is above us - loving us, praying for us, and free from all suffering and woe - yes, that is a comfort, and that first birthday in another world must have been a far brighter one than any in this poor world below!
the older I am, the more I refuse to treat my work as therapy and the more I think it's less honest to do that, less about acting. When I was younger, I sometimes used personal things in creating characters, to the point where I thought maybe it was a little bit dangerous - at least for me. But I don't feel that somebody can only be good in a character if they are really becoming that person or really suffering.
It's not natural to have to suffer when we work. We're made to be productive, and yet the world we live in, there's a whole bunch of suffering. And what they need to understand as 10-year-olds, so that when they're 15 and slightly less protected, and when they're 20 and they're moving into a truly semi-independent state, they need to have experienced that memory of persevering and having gotten through hardship.
Tariffs are in the end taxes. And somebody has to pay that tax. I think one thing people are forgetting is that trade disputes are two-sided. When the United States imposes tariffs on a partner like Canada, there is always a possibility that Canada will say that's not fair and retaliate. And at that point, you have to ask the question, - which U.S. industry will suffer because the Canadians retaliated against it?
Anarchists are extreme libertarian socialists , "libertarian" meaning the demand for freedom from prohibition, and "socialist" meaning the demand for social equality . ...Complete freedom implies equality, since if there are rich and poor, the poor cannot be permitted to take liberties with riches. Complete equality implies freedom, since those who suffer restrictions cannot be the equals of those who impose them.
Muhammad brought the promise that anyone could find fulfillment and everlasting life through allegiance to the one true God. The Buddah held out hope that the suffering could be transcended. Jesus brought the message that even the last shall be first, that even the tax collectors and lepers - the outcasts - had cause for hope. And so that is the question I leave you with in this final: What is your cause for hope.
A writer works from the material she has, but it comes from the unconscious. Everything is stored up and one never knows what comes up to the surface at a given moment. A period of gestation is certainly needed, what Wordsworth called ‘emotion recollected in tranquility.’ You cannot write about an experience when you are living it, suffering it. You are too busy surviving to look at it objectively. At least I can’t.
What's going on in Syria is the worst humanitarian crisis since World War II. And we are punishing those who are suffering most in this circumstance, in this condition. We vet refugees from Syria for a period of 18 to 24 months before they're allowed to come to the United States. And, you know, if you will permit me, I think we know more about them by the time they get here than we know about the president's finances.
Therefore 'Christ hath tasted death for every man:' not only for all kinds of men, as some vainly talk, but for every one, of all kinds; the benefit of whose offering is not only extended to such, who have the distinct outward knowledge of his death and sufferings, as the same is declared in the scriptures, but even unto those who are necessarily excluded from the benefit of this knowledge by some inevitable accident.
Friends of yours, eh?" I think one of them's about to faint." Oh, my god. "That's Chloe Dale," I said without turning arouind. "She suffers from high oestrogen levels. I can introduce you if you like." Gideon's smile grew wilder. "Maybe I'll take you up on that some other time. Now, come on. We still have a lot to do today." He took my arm (a loud squel could be heard from the steps and guided me towards the limousine.
Who shall blame whom, who praise whom? Whom to seek, whom to avoid? I seek none, nor avoid any, for I am all the universe. I praise myself, I blame myself, I suffer for myself, I am happy at my own will, I am free. This is the Jnâni, the brave and daring. Let the whole universe tumble down; he smiles and says it never existed, it was all a hallucination. He sees the universe tumble down. Where was it! Where has it gone!
I love actors. I enjoy their company, and I get excited each and every time they bring a character I've written to life. Every so often a talented actor doesn't hook in correctly to a character; or someone gets lost in a labyrinth of over-complicated thoughts, and the character and play suffer. However, most of the time I find actors either end up doing exactly what was in my head, or sometimes do something even better.
We insist on being Someone, with a capital S. We get security from defining ourselves as worthless or worthy, superior or inferior. We waste precious time exaggerating or romanticizing or belittling ourselves with a complacent surety that yes, that’s who we are. We mistake the openness of our being—the inherent wonder and surprise of each moment—for a solid, irrefutable self. Because of this misunderstanding, we suffer.
Our idealists must own that their velleity to abolish all suffering is most fully expressed in the Fifth Wisdom of Lamaism, the doctrine that teaches that "no durable happiness, nor yet security, for any sentient being can exist while others are a prey to suffering." That truth cannot be questioned and you may take it to heart: in practical terms it means we got ourselves born on the wrong planet - in the wrong universe.
While science has nothing of value to say on the great and aching questions of life, death, love, and meaning, what the religious traditions of mankind have said forms a coherent body of thought... There is recompense for suffering. A principle beyond selfishness is at work in the cosmos. All will be well. I do not know whether any of this is true. I am certain that the scientific community does not know that it is false.
For, after all, if it is from Christ that we are to learn how God relates himself to sin, suffering, evil, and death, it would seem that he provides us little evidence of anything other than a regal, relentless, and miraculous enmity; sin he forgives, suffering he heals, evil he casts out, and death he conquers. And absolutely nowhere does Christ act as if any of these things are part of the eternal work or purposes of God.
The suffering and calamity are, moreover, exceptional. They befall a conspicuous person. They are themselves of some striking kind. They are also, as a rule, unexpected, and contrasted with previous happiness or glory. A tale, for example, of a man slowly worn to death by disease, poverty, little cares, sordid vices, petty persecutions, however piteous or dreadful it might be, would not be tragic in the Shakespearean sense.
Looking to the material world for the satisfaction of our inner needs is the source of much fear. All fear is, in essence, fear of the future. We are afraid of things that have not yet happened, but which if they did might bring us pain, suffering, or some other discomfort - or stand in the way of some future contentment. And we are afraid that circumstances that are already causing us displeasure may continue in the future.
One who is mostly an observer thrives in good times but suffers in bad times because what he is observing is already vibrating, and as he observes it, he includes it in his vibrational countenance. As he includes it, the Universe accepts that as his point of attraction and gives him more of it. So the better it gets the better it gets. Or the worse it gets the worse it gets. While one who is a visionary thrives in all times.
In verity we are the poor. This humanity we would claim for ourselves is the legacy, not only of the Enlightenment, but of the thousands and thousands of European peasants and poor townspeople who came here bringing their humanity and their sufferings with them. It is the absence of a stable upper class that is responsible for much of the vulgarity of the American scene. Should we blush before the visitor for this deficiency?
In the days of witchcraft it used to be believed that if one person secretly made a waxen image of another and stuck pins into the image, its counterpart would suffer tortures, and that if the image was melted the person would die. This superstition is almost realized in the relation between the private self and its social reflection. They seem to separate but are darkly united, and what is done to the one is done to the other.
I never felt like that before. Maybe it could be depression, like you get. I can understand how you suffer now when you're depressed; I always thought you liked it and I thought you could have snapped yourself out any time, if not alone then my means of the mood organ. But when you get that depressed you don't care. Apathy, because you've lose a sense of worth. It doesn't matter whether you feel better because you have no worth.
Ask for a valiant heart which has banished the fear of death, which looks upon length of days as one of the least of nature's gifts; which is able to suffer every kind of hardship, is proof against anger, craves for nothing, and reckons the trials and gruelling labours of Hercules as more desirable blessings than the amorous ease and the banquets and cushions of Sardanapallus. The things that I recommend you can grant to yourself.
It is our destiny to live with the wrong as well as the right kind of citizens, and to learn from them, the wrong-minded ones, as much or more as from others. If we have not yet succeeded -after how many centuries?- in eliminating from life the elements which plague us perhaps we need to question life more closely. Perhaps our refusal to face reality is the only ill we suffer from, and all the rest but illusion and delusion. (p.26)
I am not against marriage -- I am for love. If love becomes your marriage, good; but don't hope that marriage can bring love. That is not possible. Love can become a marriage. You have to work very consciously to transform your love into a marriage. Ordinarily, people destroy their love. They do EVERYTHING to destroy it and then they suffer. And they go on saying, 'What went wrong?' They destroy -- they do everything to destroy it.
The Escalation programmers come from a completely different background, and the codebase is all STL this, boost that, fill-up-the-property list, dispatch the event, and delegate that. I had been harboring some suspicions that our big codebases might benefit from the application of some more of the various “modern” C++ design patterns, despite seeing other large game codebases suffer under them. I have since recanted that suspicion.
Keep me rather in this cage, and feed me sparingly, if you dare. Anything that brings me closer to illness and the edge of death makes me more faithful. It is only when you make me suffer that I feel safe and secure. You should never have agreed to be a god for me if you were afraid to assume the duties of a god, and we know that they are not as tender as all that. You have already seen me cry. Now you must learn to relish my tears.
If an author be supposed to involve his thoughts in voluntary obscurity, and to obstruct, by unnecessary difficulties, a mind eager in the pursuit of truth; if he writes not to make others learned, but to boast the learning which he possesses himself, and wishes to be admired rather than understood, he counteracts the first end of writing, and justly suffers the utmost severity of censure, or the more afflicting severity of neglect.
Every man is prompted by the love of himself to imagine that he possesses some qualities, superior, either in kind or degree, to those which he sees allotted to the rest of the world; and, whatever apparent disadvantages he may suffer in the comparison with others, he has some invisible distinctions, some latent reserve of excellence, which he throws into the balance, and by which he generally fancies that it is turned in his favour.
I think I have fairly heard and fairly weighed the evidence on both sides, and I remain an utter disbeliever in almost all that you consider the most sacred truths... I can see much to admire in all religions... But whether there be a God and whatever be His nature; whether we have an immortal soul or not, or whatever may be our state after death, I can have no fear of having to suffer for the study of nature and the search for truth.
Use all your suffering for meditation, and soon you will come to know that the suffering disappears because the energy starts moving inwards. It is not moving to the periphery, to the suffering, you are not feeding your suffering. It looks illogical, but this is the whole conclusion of all the mystics of the world: that you feed your suffering and you enjoy it in a subtle way, you don't want to be well—there must be some investment in it.
The second noble truth states that we must discover why we are suffering. We must cultivate the courage to look deeply, with clarity and courage, into our own suffering. We often hold the tacit assumption that all of our suffering stems from events in the past. But, whatever the initial seed of trauma, the deeper truth is that our suffering is more closely a result of how we deal with the effect these past events have on us in the present.
Behold, for years and generations, the way of God has been leveled by the cross and by death. How is this with thee, that thou seest the afflictions of the way as if they were out of the way? Doest not thou wish to follow the steps of the saints? Or doest thou wish to go a way which is especially for thee, without suffering? the way unto God is a daily cross. No one can ascend unto heaven with comfort, we know where the way of comfort leads.
I love to tell how I'm suffering because one percent we're paying 25 percent of the total. We're not paying 25 percent of the total taxes on individuals. We're paying maybe 25 percent of the income tax, but the payroll tax is over a third of the receipts of the federal government. And they don't take that from me on capital gains. They don't take that from me on dividends. They take from the woman who comes in and takes the wastebaskets out.
It may be thought justifiable to require tests on animals of potentially life-saving drugs, but the same kinds of tests are used for products like cosmetics, food coloring, and floor polishes. Should thousands of animals suffer so that a new kind of lipstick or floor wax can be put on the market? Don't we already have an excess of most of these products? Who benefits from their introduction, except the companies that hope to profit from them?
Wouldn't it be wonderful if you could spare them from all suffering? No, it wouldn't. They would not evolve as human beings and would remain shallow, identified with the external form of things. Suffering drives you deeper. The paradox is that suffering is caused by identification with form and erodes identification with form. A lot of it is caused by the ego, although eventually suffering destroys the ego-but not until you suffer consciously.
Whether I affect one person or an entire family, or even a group of people, I feel like I have resources and education and ability and skills that some people may not be fortunate enough to acquire. But by sharing and inquiring, being a listener, and being interested in the stories of other people and their lives, I can also pull things out and say "What can I do for them? What can I share with them that may alleviate some of their suffering?"