A Quote by Lubomir Kavalek
There is no physical punishment in chess; suffering goes on inside the mind. You defend a bad position for hours, you suffer. You lose, you suffer like in any other sport. Suffering euphoria comes when the opponent blunders in a winning position, but it is undeserved.
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The essence of love and compassion is understanding, the ability to recognize the physical, material, and psychological suffering of others, to put ourselves "inside the skin" of the other. We "go inside" their body, feelings, and mental formations, and witness for ourselves their suffering. Shallow observation as an outsider is not enough to see their suffering. We must become one with the subject of our observation. When we are in contact with another's suffering, a feeling of compassion is born in us. Compassion means, literally, "to suffer with."
Pain is physical; suffering is mental. Beyond the mind there is no suffering. Pain is essential for the survival of the body, but none compels you to suffer. Suffering is due entirely to clinging or resisting; it is a sign of our unwillingness to move on, to flow with life.
The best test to know whether an entity is real or fictional is the test of suffering. A nation cannot suffer, feel pain or fear, or has no consciousness. Even if it loses a war, the soldier suffers, the civilians suffer, but the nation cannot suffer. Similarly, a corporation cannot suffer, when it loses its value, it doesn't suffer. All these things, they're fictions. If people bear in mind this distinction, it could improve the way we treat one another and the other animals. It's not a good idea to cause suffering to real entities in the service of fictional stories.
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.
Suffering, if you're a Christian, suffering is a part of life. And it's not a bad thing, it is an essential thing in life... There are all different ways to suffer. One way to suffer is through lack of food and shelter and there's another way to suffer which is lack of dignity and hope and there's all sorts of ways that people suffer and it's not just tangible, it's also intangible and we have to consider both.
Life is suffering. Life is not resistance to suffering. The point of life is to suffer. This is why we're here: We're here to suffer. I believe in a higher power that compassionately allows suffering for us as a race, to grow and mature.
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.
When I am trying to understand the method of winning in the endgame with two bishops against the knight, chess is a science, when I admire a beautiful combination or study, then chess is art, and when I am complicating position in the approaching time trouble of my opponent, then chess is sport.
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.
It brings spiritual warfare and suffering for the priest as he identifies with those who suffer, and shares the frustrations, anger, and incomprehensibility of that suffering in what it does to those who suffer. The priest shares in these struggles of his suffering people, the uncertainties it brings, the sense of divine abandonment it induces, and the loneliness caused.
Husbands are not Christ. But they are called to be like him. And the specific point of likeness is the husband's readiness to suffer for his wife's good without threatening or abusing her. This includes suffering to protect her from any outside forces that would harm her, as well as suffering disappointments of abuses even from her. This kind of love is possible because Christ died for both husband and wife. Their sins are forgiven. Neither needs to make the other suffer for sins. Christ has borne that suffering. Now as two sinful and forgiven people we can return good for evil.
When a man finds that it is his destiny to suffer, he will have to accept his suffering as his task. . . . He will have to acknowledge the fact that even in suffering he is unique and alone in the universe. No one can relieve him of his suffering or suffer in his place. His unique opportunity lies in the way in which he bears his burden.
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.
The fact is that when you make the other suffer, he will try to find relief by making you suffer more. The result is an escalation of suffering on both sides.
At some point, we have each said through our tears, “I’m suffering for a love that’s not worth it.” We suffer because we feel we are giving more than we receive. We suffer because our love is going unrecognized. We suffer because we are unable to impose our own rules. But ultimately there is no good reason for our suffering, for in every love lies the seed of our growth.
When a man finds that it is his destiny to suffer, he will have to accept his suffering as his task; his single and unique task. He will have to acknowledge the fact that even in suffering he is unique and alone in the universe. No one can relieve him of his suffering or suffer in his place. His unique opportunity lies in the way in which he bears his burden.
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