Top 1200 Suffering And Death Quotes & Sayings - Page 5

Before me now there is only one real fact -- Death. The truth I have been seeking -- this truth is Death. Yet Death is also a seeker. Forever seeking me. So -- we have met at last. And I am prepared. I am at peace. Because I will conquer death with death.

Sometimes suffering is just suffering,” she told Gus. “It doesn't make you stronger. It doesn't build character. It only hurts.

Terence Trent D'Arby was dead. He watched his suffering as he died a noble death. After intense pain I meditated for a new spirit, a new will, a new identity.

Suffering ceases to be suffering when we form a clear picture of it.

Veterans served this country because they wanted to prevent the suffering of others,and now too many are suffering themselves.

It is people who go through suffering that have an empathy for the suffering of others.

it is the worst humiliation and grievance of the suffering, that they cause suffering.

The seed of suffering in you may be strong, but don't wait until you have no more suffering before allowing yourself to be happy.

As children, Siddhartha and Jesus both realized that life is filled with suffering. The Buddha became aware at an early age that suffering is pervasive. Jesus must have had the same kind of insight, because they both made every effort to offer a way out. We, too, must learn to live in ways that reduce the world's suffering.

We are left with nothing but death, the irreducible fact of our own mortality. Death after a long illness we can accept with resignation. Even accidental death we can ascribe to fate. But for a man to die of no apparent cause, for a man to die simply because he is a man, brings us so close to the invisible boundary between life and death that we no longer know which side we are on. Life becomes death, and it is as if this death has owned this life all along. Death without warning. Which is to say: life stops. And it can stop at any moment.

Believing there is no God means the suffering I've seen in my family and indeed all the suffering in the world isn't caused by any omniscient, omnipresent, omnipotent force that isn't bothered to help or is just testing us, but rather something we all may be able to help others with in the future. No God means the possibility of less suffering in the future.

Our Lord even gives you suffering that you might share the comfort you receive from Him with somebody who is suffering!

It is not true that suffering ennobles the character; happiness does that sometimes, but suffering for the most part, makes men petty and vindictive.

For me, an area of moral clarity is: you're in front of someone who's suffering and you have the tools at your disposal to alleviate that suffering or even eradicate it, and you act.

In God, there is no sorrow or suffering or affliction. If you want to be free of all affliction and suffering, hold fast to God, and turn wholly to Him, and to no one else. Indeed, all your suffering comes from this: that you do not turn toward God and no one else.

...Enduring comprises a strong activity of the soul, namely, a vigorous grasping of and clinging to the good; and only from this stout-hearted activity can the strength to support the physical and spiritual suffering of injury and death be nourished.

... people loved to suffer, as long as the suffering made sense. Everybody suffered. The key was to choose the form of your suffering.

Creation is the great redemption from suffering and all life's growing light. But the creator must be suffering if needed and accept much change.

Everyone suffers; life is pain; and death is the final punctuation at the end of that sentence, so deal with it. I really think you can manage pain and suffering by living in fullness and being true to yourself and all those seemingly vapid platitudes.

I believe often that death is good medical treatment because it can achieve what all the medical advances and technology cannot achieve today, and that is stop the suffering of the patient.

Fear of suffering is worse than the suffering itself.

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.

You will know how to stop suffering as soon as suffering ceases to be valuable. If you are in pain, you are being led.

The suffering of a loved one was in many ways worse than one's one suffering because it left one feeling so very helpless.

Suffering by nature or chance never seems so painful as suffering inflicted on us by the arbitrary will of another.

Suffering well borne is better than suffering removed.

But everybody is afraid of death; that too is contagious. Your parents are afraid of death, your neighbors are afraid of death. Small children start getting infected by this constant fear all around. Everybody is afraid of death. People don't even want to talk about death.

Pregnant women who are at risk for suffering complications and even death are in the prime of their lives. The most affected populations are minorities, Native Americans, immigrants, and women living in poverty and who speak little or no English.

The principal cause of suffering is craving. Once craving is eliminated, much suffering will be eliminated. Still more suffering will be eliminated once ignorance is eliminated. Both craving and ignorance are equally powerful defilements that cause suffering.

The end of suffering does not justify the suffering, and so there is no end to suffering.

I turned to human suffering because - this may sound odd - animal suffering is more difficult for me to deal with.

By suffering we are able to give something to God. The gift of pain, of suffering is a big thing and cannot be accomplished in Paradise.

The Laws of Reasoning consist of the ground, the path, and the result. ...Suffering is in the mind. How we perceive happiness determines our suffering or not.

Our attitude towards suffering becomes very important because it can affect how we cope with suffering when it arises.

Do what you can on this plane to relieve suffering by constantly working on yourself to be an instrument for the cessation of suffering. To me, that's what the emerging game is all about.

It is no wonder if, under the pressure of these possibilities of suffering, men are accustomed to moderate their claims to happiness - just as the pleasure principle itself, indeed, under the influence of the external world, changed into the more modest reality principle -, if a man thinks himself happy merely to have escaped unhappiness or to have survived his suffering, and if in general the task of avoiding suffering pushes that of obtaining pleasure into the background.

With terminal illness, your fate is sealed. Morally, we're more comfortable with a situation where you don't cause death, but you hasten it. We think that's a bright line. Comparing the U.S. with Switzerland, where assisted suicide is legal for patients suffering 'intolerable health problems.'

We simply prefer to deny death or tragedy at all costs and, with it, a fundamental aspect of life. We do this instead of acknowledging that suffering represents one of the strongest incentives of life, which is the base of human solidarity and what brings intensity to happiness.

We tend to suffer from the illusion that we are capable of dying for a belief or theory. What Hagakure is insisting is that even in merciless death, a futile death that knows neither flower nor fruit has dignity as the death of a human being. If we value so highly the dignity of life, how can we not also value the dignity of death? No death may be called futile.

Military necessity does not admit of cruelty - that is, the infliction of suffering for the sake of suffering or for revenge, . . . nor of torture to extort confessions.

For valuing your own suffering sets on it the gold of a sun of pride. Suffering a lot can originate the illusion of being the Chosen of Pain.

Suffering is not blessed because it is suffering but because it is [Christ's]. Suffering is not the context that explains the cross; the cross is the context that explains suffering.

Somebody said to me the other day, 'You know, it's really senseless, what you're doing. There's always been suffering, there will always be suffering, and you're just prolonging the suffering of these children [by rescuing them].' My answer is, 'Okay, then, let's start with your grandchild. Don't buy antibiotics if it gets pneumonia. Don't take it to the hospital of it has an accident. It's against life-against humanity-to think that way.

We are all going, I thought, and it applies to turtles and turtlenecks, Alaska the girl and Alaska the place, because nothing can last, not even the earth itself. The Buddha said that suffering was caused by desire, we'd learned, and that the cessation of desire meant the cessation of suffering. When you stopped wishing things wouldn't fall apart, you'd stop suffering when they did.

Mothers who force their daughters into interested marriage, are worse than the Ammonites who sacrificed their children to Moloch--the latter undergoing a speedy death, the former suffering years of torture, but too frequently leading to the same result.

People have a hard time letting go of their suffering. Out of a fear of the unknown, they prefer suffering that is familiar.

I teach one thing and one only: that is, suffering and the end of suffering.

Anybody who witnesses the suffering of animals and has a glimmer of hope of reducing that suffering can't take the position that it's all or nothing. We have to be pragmatic. Screw the principle.

In Shakespearean tragedy the main source of the convulsion which produces suffering and death is never good: good contributes to this convulsion only from its tragic implication with its opposite in one and the same character.

And, in a funny way, each death is different and you mourn each death differently and each death brings back the death you mourned earlier and you get into a bit of a pile-up.

By 'coming to terms with life' I mean: the reality of death has become a definite part of my life; my life has, so to speak, been extended by death, by my looking death in the eye and accepting it, by accepting destruction as part of life and no longer wasting my energies on fear of death or the refusal to acknowledge its inevitability. It sounds paradoxical: by excluding death from our life we cannot live a full life, and by admitting death into our life we enlarge and enrich it.

Suffering cracks open the shell of ego, and then comes a point when it has served its purpose. Suffering is necessary until you realize it is unnecessary.

It is not suffering as such that is most deeply feared but suffering that degrades.

Creating-that is the great salvation from suffering, and life's alleviation. But for the creator to appear, suffering itself is needed, and much transformation.

Whoever would write books? It's suffering as well as greatly satisfying. And certainly there's suffering in the sense that you don't know for a long time how to do it.

There's a part of us that is addicted to suffering, that equates love with suffering.

I'd also gone through an entire year of celibacy based on my feeling that lust was the direct cause of birth which was the direct cause of suffering and death.

When we are expecting only suffering, the least joy surprises us: Suffering itself becomes the greatest of joys when we seek it as a precious treasure.

Real suffering bravely borne, melts even a heart of stone. Such is the potency of suffering. And there lies the key to Satyagraha.

Nothing seemed more important to me than to make the world aware of the senseless death and starvation in South Sudan. I wanted people to see through the eyes of the suffering so my photos might motivate the international community to act.