None but a poet can write a tragedy. For tragedy is nothing less than pain transmuted into exaltation by the alchemy of poetry.
Where'er I roam, whatever realms to see, My heart untravelled, fondly turns to thee; Still to my brother turns, with ceaseless pain, And drags at each remove a lengthening chain.
A friend of mine characterizes leaders simply like this: "Leaders don't inflict pain. They bear pain.
O harmony! thou tenderest nurse of pain,
If that thy note's sweet magic e'er can heal
Griefs which the patient spirit oft may feel,
Oh! let me listen to thy songs again;
Till memory her fairest tints shall bring;
Hope wake with brighter eye, and listening seem
With smiles to think on some delightful dream.
I don't like to see animals in pain. That was very uncomfortable to me. I don't like factory farming. I'm not an advocate for the meat industry.
Truth is too big a price to pay for the luxury of avoiding pain now and then.
You never read about the real pain. It lives where no word can travel.
He was acting on a reason other than the avoidance of pain. The sentiment was loyalty, and it felt glorious.
The body knows no pain, not like the soul. At least a nerve has limits, a body part a name. But the soul ... the soul ... There is no bandage -- even crying is in vain.
It appears to [Nietzsche] that the modern age has produced for imitation three types of man First, Rousseaus man, the Titan who raises himself and in his need calls upon holy nature. Then Goethes man a spectator of the world [Third] Schopenhauers man voluntarily takes upon himself the pain of telling the truth.
That so much time was wasted in this pain.
Ten thousand years ago he might have let off down
To not return again!
A dreadful laugh at last escapes his lips;
The laughter sets him free.
A Fool lives in the Universe! he cries.
The Fool is me!
And with one final shake of laughter
Breaks his bonds.
The nails fall skittering to marble floors.
And Christ, knelt at the rail, sees miracle
As Man steps down in amiable wisdom
To give himself what no one else can give:
Suffering is the ancient law of love; there is not quest without pain; there is no lover who is not also a martyr.
Even in our sleep, pain which cannot forget
falls drop by drop upon the heart
until, in our own despair, against our will,
comes wisdom through the awful grace of God.
He who learns must suffer
And even in our sleep pain that cannot forget
Falls drop by drop upon the heart,
And in our own despite, against our will,
Comes wisdom to us by the awful grace of God.
Irreconcilables: he should stay here and conform; he should not stay here (remembering no time when he was not here, Harley could frame the second idea no more clearly than that). Another point of pain was that "here" and "not here" seemed to be not two halves of a homogeneous whole, but two dissonances.
Physical evils are in nature inseparable from animal life, they commenced existence with it, and are its concomitants through life; so that the same nature which gives being to the one, gives birth to the other also; the one is not before or after the other, but they are coexistent together, and contemporaries; and as they began existence in a necessary dependance on each other, so they terminate together in death and dissolution. This is the original order to which animal nature is subjected, as applied to every species of it. The beasts of the field, the fowls of the air, the fishes of the sea, with reptiles, and all manner of beings, which are possessed with animal life; nor is pain, sickness, or mortality any part of God's Punishment for sin. On the other hand sensual happiness is no part of the reward of virtue: to reward moral actions with a glass of wine or a shoulder of mutton, would be as inadequate, as to measure a triangle with sound, for virtue and vice pertain to the mind, and their merits or demerits have their just effects on the conscience, as has been before evinced: but animal gratifications are common to the human race indiscriminately, and also, to the beasts of the field: and physical evils as promiscuously and universally extend to the whole, so "That there is no knowing good or evil by all that is before us, for all is vanity." It was not among the number of possibles, that animal life should be exempted from mortality: omnipotence itself could not have made it capable of externalization and indissolubility; for the self same nature which constitutes animal life, subjects it to decay and dissolution; so that the one cannot be without the other, any more than there could be a compact number of mountains without valleys, or that I could exist and not exist at the same time, or that God should effect any other contradiction in nature...
Give me life, give me pain, give me myself again.
Even as in the blessed in heaven there will be most perfect charity, so in the damned there will be the most perfect hate. Wherefore as the saints will rejoice in all goods, so will the damned grieve for all goods. Consequently the sight of the happiness of the saints will give them very great pain; hence it is written (Isaiah 26:11): "Let the envious people see and be confounded, and let fire devour Thy enemies." Therefore they will wish all the good were damned.
I used to walk by the river
An old book under my arm
The river is the same as pain
It elapses mindlessly
And when will the week be over
She again rubbed a match on the wall, and the light shone round her; in the brightness stood her old grandmother, clear and shining, yet mild and loving in her appearance. "Grandmother," cried the little one, "O take me with you; I know you will go away when the match burns out; you will vanish like the warm stove, the roast goose, and the large, glorious Christmas-tree." And she made haste to light the whole bundle of matches, for she wished to keep her grandmother there. And the matches glowed with a light that was brighter than the noon-day, and her grandmother had never appeared so large or so beautiful. She took the little girl in her arms, and they both flew upwards in brightness and joy far above the earth, where there was neither cold nor hunger nor pain, for they were with God.
The man, who was probably an itinerant traditional circumciser from the blacksmith clan, picked up a pair of scissors. With the other hand, he caught hold of the place between my legs and started tweaking it, like Grandma milking a goat. "There it is, the kintir," one of the women said. Then the scissors went down between my legs and the man cut off my inner labia and clitoris. I heard it, like a butcher snipping the fat off a piece of meat. A piercing pain shot up between my legs, indescribable, and I howled. Then came the sewing: the long, blunt needle clumsily pushed into my bleeding outer labia, my loud and anguished protests, Grandma's words of comfort and encouragement. "It's just this once in your life, Ayaan. Be brave, it's almost finished." When the sewing was finished, he cut the thread off with his teeth.
Christs whole body groans in pain. Until the end of the world, when pain will pass away, this man groans and cries to God. And each one of us has part in the cry of that whole body. Thou didst cry out in thy day, and thy days have passed away; another took thy place and cried out in his day. Thou here, he there, and another there. The body of Christ ceases not to cry out all the day, one member replacing the other whose voice is hushed. Thus there is but one man who reaches unto the end of time, and those that cry are always His members.
Normally, when one passes someone on the street who is in pain, one either tries to help him, or one simply looks the other way. With a photo there's no human decision; you're not there; you can't turn away; you simply gape. It's a form of voyeurism.
No agony, no ecstacy, no pleasure and no pain
so exquisitely uninteresting you drive your wife insane
The TV is your oracle, the newspapers your guide
and your shiny little vehicle is your passion and your pride
You've done the same things every day for nigh on forty years
and in your ludicrous routines you hide your worthless fears
On the blandest boat in Boredom you are captain of the crew
and every time I eat vegetables it makes me think of you.
What is there new that we have yet to accomplish? Love, for as yet we have only accomplished hatred and self-pleasing; Knowledge, for as yet we have only accomplished error and perception and conceiving; Bliss, for as yet we have only accomplished pleasure and pain and indifference; Power, for as yet we have only accomplished weakness and effort and a defeated victory; Life, for as yet we have only accomplished birth and growth and dying; Unity, for as yet we have only accomplished war and association.