Quotes About Suffering

I have a wife, three children, three dogs, seven cats. I'm not a Franz Kafka, sitting alone and suffering.

The issue is fear. But the deeper issue is trust. Can we trust our lives, our futures, and the lives of those we love to God? Can we trust a God we can't control? Can we trust this God whose take on life and death and suffering and joy is so very different from our own? Yes. Yes, we can. Because we know him. And we know he is good.

Rejoice always, pray continually, give thanks in all circumstances; for this is God's will for you in Christ Jesus" (1 Thess. 5:16–18 NIV 2011). Give thanks to God in every situation, not for every situation. By loving Jesus in our pain, we allow him into our pain.

No one gets a pain-free life. I know some girls' lives look pretty perfect from a distance, but only from a distance. You get close and you learn the truth. A life without suffering is a fantasy life, and you don't live in a fantasy.

God is coming. He has not abandoned us, and he never will. Yes, the pain of life is sometimes too intense to be borne. But when from that place we cry out to Jesus to save us, the heavens rejoice, the demons tremble in defeat, and the Holy Spirit who is closer than our skin transforms us.

Vorrei morire, morire, morire, ma lo fanno già tutti.

La madre di Hank beve perchè ha un cancro al fegato, oppure ha un cancro al fegato perchè beve.

if you haven't had to you won't ever understand how brutal how ugly how devastating it is to leave or that it would have been worse to stay

Less is less. Heartbreak is heartbreak. You think I'm sitting here gloating. Telling myself that my suffering beats yours? Hurt is hurt. You don't measure these things.

Loss is loss. Heartbreak is heartbreak. You think I'm sitting here gloating. Telling myself that my suffering beats yours? Hurt is hurt. You don't measure these things.

It's so hard to explain what the dead really want. Not to be alive again, heavens no, never that: a passenger buckled into that depreciating vehicle of the body, that cramped one-seater with its structural flaws and piss-poor mileage, its failures and betrayals, its worn, nonfunctioning, irreplaceable parts.

I don't think you can appreciate the simplicity of freedom until you've suffered. She

Love might be beautiful, but it had a razor edge of pain that hurt more than anything she'd ever felt before.

GLORIA: Between Heaven and Hell—there is another place. This place: Hope. Hope—is located right over here in downtown Purgatory.

Wisdom that neglects method leads to excessive introversion and an inability to effectively communicate with others. Method without wisdom can produce well-intentioned but naive and superficial acts of altruism that alleviate merely the symptoms of suffering without tackling the root cause of the problem.

A secular approach to Buddhism is thus concerned with how the dharma can enable humans and other living beings to flourish in this biosphere, not in a hypothetical afterlife. Rather than emphasizing personal enlightenment and liberation, it is grounded in a deeply felt concern and compassion for the suffering of all those with whom we share this earth.

Rather than seek God—the goal of the brahmins—Gotama suggested that you turn your attention to what is most far from God: the anguish and pain of life on this earth. In a contingent world, change and suffering are inevitable. Just look at what happens here: creatures are constantly being born, falling ill, growing old, and dying. These are the unavoidable facts of our existence. As contingent beings, we do not survive. And

these practices began to yield unorthodox results. Meditation on impermanence, suffering, and no-self, for example, did not—as the Buddha insisted it would—lead me to disenchantment, dispassion, and a resolve not to be born again but to an ever-deepening awareness of life's infinitely poignant beauty.

The Four are presented in that order because that is the order in which they occur as tasks to be performed: fully knowing suffering leads to the letting go of craving, which leads to experiencing its cessation, which leads to the cultivation of the path.

As ??ntideva puts it in the Bodhicary?vat?ra: When both myself and others Are similar in that we wish to be happy, What is so special about me? Why do I strive for my happiness alone? And when both myself and others Are similar in that we do not wish to suffer, What is so special about me? Why do I protect myself and not others?

When my self is no longer the all-consuming preoccupation it once was, when I see it as one narrative thread among myriad others, when I understand it to be as contingent and transient as anything else, then the barrier that separates "me" from "not me" begins to crumble. The conviction of being a closed cell of self is not only delusive but anesthetic. It numbs me to the suffering of the world.

When we stop fleeing birth and death, the grip of anguish is loosened and existence reveals itself as a question.

Places to which I am instinctively attracted are places where I imagine suffering to be absent. "There," I think, "if only I could get there, then I would suffer no more." The groundless ground of contingency, however, holds out no such hope. For this is the ground where you are born and die, get sick and grow old, are disappointed and frustrated. To

Mindful awareness is not presented as a passive concentration on a single, steady object, but as a refined engagement with a shifting, complex world. Mindfulness is a skill that can be developed. It is a choice, an act, a response that springs from a quiet but curious intelligence. And it is empathetic, keenly sensitized to the peculiar texture of one's own and others' suffering.