Quotes About Pain

It is like a two-edged sword. It cuts into you. It causes you great pain, but if you can take the truth, it will cure you and save you from what otherwise be certain death.

her body aching as her muscles tightened painfully.

Tú eres de los que se tiran al vacío y está lleno. Me interesó esa imagen. El vacío lleno y el lleno vacío. Tenía una voz dura, algo ronca, pero no desagradable. Sentí el latigazo de la culpa en la pierna y apreté las muletas. Cómo duelen las palabras.

Algunas mañanas me despertaba y el dolor era tan enorme que quería terminar con todo, pero entonces pensaba: «No, Ted, hoy no te puedes suicidar. Estás a mitad de un libro estupendo».

Many animals experience pain, anxiety and suffering, physically and psychologically, when they are held in captivity or subjected to starvation, social isolation, physical restraint, or painful situations from which they cannot escape. Even if it is not the same experience of pain, anxiety, or suffering undergone by humans- or even other animals, including members of the same species- an individual's pain, suffering, and anxiety matter.

Sooner or later, we all go through a crucible. I'm guessing your's was that island. Most believe there are two types of people who go into a crucible: the ones who grow stronger from the experience and survive it, and the ones who die. But there's a third type: the ones who learn to love the fire. They chose to stay in their crucible because it's easier to embrace the pain when it's all you know anymore

C'est drôlement dangereux de s'attacher à quelqu'un. C'est incroyable ce que ça peut faire mal. Rien que la peur de perdre l'autre est douloureuse.

People are incredibly violent and inflict tremendous pain without even thinking about it. what's really scary is that, to them, violence has no meaning. They aren't being cruel; they are being machines.

What we cannot bear removes us from life; what remains can be borne.

It is my bad luck that this has happened to me.' No, you should rather say: 'It is my good luck that, although this has happened to me, I can bear it without pain, neither crushed by the present nor fearful of the future.' Because such a thing could have happened to any man, but not every man could have borne it without pain. So why see more misfortune in the event than good fortune in your ability to bear it?

But death and life, success and failure, pain and pleasure, wealth and poverty, all these happen to good and bad alike, and they are neither noble or shameful—and hence neither good nor bad.

When you start to lose your temper, remember: There's nothing manly about rage. It's courtesy and kindness that define a human being—and a man. That's who possesses strength and nerves and guts, not the angry whiners. To react like that brings you closer to impassivity—and so to strength. Pain is the opposite of strength, and so is anger. Both are things we suffer from, and yield to.

If you are distressed about anything, the pain is not due to the thing but to your own estimate of it.

For times when you feel pain: See that it doesn't disgrace you, or degrade your intelligence—doesn't keep it from acting rationally or unselfishly. And in most cases what Epicurus said should help: that pain is neither unbearable nor unending, as long as you keep in mind its limits and don't magnify them in your imagination.

But death and life, honor and dishonor, pain and pleasure—all these things equally happen to good men and bad, being things which make us neither better nor worse. Therefore they are neither good nor evil.

If you remove your judgement of anything that seems painful, you yourself stand quite immune to pain. 'What self?' Reason. 'But I am not just reason.' Granted. So let reason cause itself no pain, and if some other part of you is in trouble, it can form its own judgement for itself.

It is precisely its unorthodox touches—its intimation of the idea of a personal god, its flashes of vulnerability and pain, its unwavering commitment to virtue above pleasure and to tranquillity above happiness, its unmistakable stamp of an uncompromisingly honest soul seeking the light of grace in a dark world—that lend the work its special power to charm and inspire.

And indeed he who pursues pleasure as good, and avoids pain as evil, is guilty of impiety.

But death certainly, and life, honour and dishonour, pain and pleasure, all these things equally happen to good men and bad, being things which make us neither better nor worse. Therefore they are neither good nor evil.

But death and life, success and failure, pain and pleasure, wealth and poverty, all these happen to good and bad alike, and they are neither noble nor shameful—and hence neither good nor bad.

Either pain affects the body (which is the body's problem) or it affects the soul. But the soul can choose not to be affected, preserving its own serenity, its own tranquillity. All our decisions, urges, desires, aversions lie within. No evil can touch them.

If thou art pained by any external thing, it is not this thing that disturbs thee, but thy own judgement about it. And it is in thy power to wipe out this judgement now. But if anything in thy own disposition gives thee pain, who hinders thee from correcting thy opinion? And even if thou art pained because thou art not doing some particular thing which seems to thee to be right, why dost thou not rather act than complain?

Do not suppose you are hurt, and your complaint ceases; cease your complaint, and you are not hurt" (iv. 7)

slave running from his master is a fugitive. Law is our master: the law-breaker is therefore a fugitive. But also in the same way pain, anger, or fear denote refusal of some past, present, or future order from the governor of all things – and this is law, which legislates his lot for each of us. To feel fear, then, pain or anger is to be a fugitive.