A Quote by Cesare Pavese

A consoling thought: what matters is not what we do, but the spirit in which we do it. Others suffer too; so much so that there is nothing in the world but suffering; the problem is simply to keep a clear conscience.
And Christ, through His own salvific suffering, is very much present in every human suffering, and can act from within that suffering by the powers of His Spirit of truth, His consoling spirit.
[D]on’t cling to your self-righteous suffering, let it go. . . . Nothing is too good to be true, let yourself be forgiven. To the degree you insist that you must suffer, you insist on the suffering of others as well. (90)
Have compassion for all beings, rich and poor alike; each has their suffering. Some suffer too much, others too little.
Like too much alcohol,self-consciousness makes us see ourselves double, and we make the double image for two selves - mental and material, controlling and controlled, reflective and spontaneous. Thus instead of suffering we suffer about suffering, and suffer about suffering about suffering.
Things are simply the way they are. They don't give us suffering. Like a thorn: Does a sharp thorn give us suffering? No. It's simply a thorn. It doesn't give suffering to anybody. If we step on it, we suffer immediately. Why do we suffer? Because we stepped on it. So the suffering comes from us.
The ego says, ‘I shouldn’t have to suffer,’ and that thought makes you suffer so much more. It is a distortion of the truth, which is always paradoxical. The truth is that you need to say yes to suffering before you can transcend it.
To love is to suffer. To avoid suffering one must not love. But then one suffers from not loving. Therefore, to love is to suffer; not to love is to suffer; to suffer is to suffer. To be happy is to love. To be happy, then, is to suffer, but suffering makes one unhappy. Therefore, to be happy one must love or love to suffer or suffer from too much happiness.
Wise wretch! with pleasures too refined to please, With too much spirit to be e'er at ease, With too much quickness ever to be taught, With too much thinking to have common thought: You purchase pain with all that joy can give, And die of nothing but a rage to live.
This is one of the great paradoxes of suffering. Those who don't suffer much think suffering should keep people from God, while many who suffer a great deal turn to God, not from him.
Your suffering only matters if it connects you to the suffering of others, if it heals them too.
As a religious problem, the problem of suffering is, paradoxically, not how to avoid suffering but how to suffer, how to make of physical pain, personal loss, worldly defeat, or the helpless contemplation of others' agony something bearable, supportable- something as we say, sufferable.
In all three cases, and for most human beings, the problem of suffering poses no difficult problem at all: one has a world picture in which suffering has its place, a world picture that takes suffering into account.
He that hath a blind conscience which sees nothing, a dead conscience which feels nothing, and a dumb conscience which says nothing, is in as miserable a condition as a man can be on this side of hell.
Although there is nothing so bad for conscience as trifling, there is nothing so good for conscience as trifles. Its certain discipline and development are related to the smallest things. Conscience, like gravitation, takes hold of atoms. Nothing is morally indifferent. Conscience must reign in manners as well as morals, in amusements as well as work. He only who is "faithful in that which is least" is dependable in all the world.
The problem of human suffering is never too much rational thinking, or too high a demand for evidence. But the solutions are. ... Reason is nothing less than the guardian of love.
We are the spirit, the collective conscience. We create the pain, and suffering, and beauty in this world.
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