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1 " Love loves and in loving always looks beyond what it has in hand and possesses. The driving impulse [*Triebimpuls*] which arouses may tire out; love itself does not tire. This *sursum corda* which is the essence of love may take on fundamentally different forms at different elevations in the various regions of value. The sensualist is struck by the way the pleasure he gets from the objects of his enjoyment gives him less and less satisfaction while his driving impulse stays the same or itself increases as he flies more and more rapidly from one object to the next. For this water makes one thirstier, the more one drinks. Conversely, the satisfaction of one who loves spiritual objects, whether things or persons, is always holding out new promise of satisfaction, so to speak. This satisfaction by nature increases more rapidly and is more deeply fulfilling, while the driving impulse which originally directed him to these objects or persons holds constant or decreases. The satisfaction always lets the ray of the movement of love peer out a little further beyond what is presently given. In the highest case, that of love for a person, this movement develops the beloved person in the direction of ideality and perfection appropriate to him and does so, in principle, beyond all limits.However, in both the satisfaction of pleasure and the highest personal love, the same *essentially infinite process* appears and prevents both from achieving a definitive character, although for opposite reasons: in the first case, because satisfaction diminishes; in the latter, because it increases. No reproach can give such pain and act so much as a spur on the person to progress in the direction of an aimed-at perfection as the beloved's consciousness of not satisfying, or only partially satisfying, the ideal image of love which the lover brings before her―an image he took from her in the first place. Immediately a powerful jolt is felt in the core of the soul; the soul desires to grow to fit this image. " So let me seem, until I become so." Although in sensual pleasure it is the *increased variety* of the objects that expresses this essential infinity of the process, here it is the *increased depth of absorption* in the growing fullness of one object. In the sensual case, the infinity makes itself felt as a self-propagating unrest, restlessness, haste, and torment: in other words, a mode of striving in which every time something repels us this something becomes the source of a new attraction we are powerless to resist. In personal love, the felicitous advance from value to value in the object is accompanied by a growing sense of repose and fulfillment, and issues in that positive form of striving in which each new attraction of a suspected value results in the continual abandonment of one already given. New hope and presentiment are always accompanying it. Thus, there is a positively valued and a negatively valued *unlimitedness of love*, experienced by us as a potentiality; consequently, the striving which is built upon the act of love is unlimited as well. As for striving, there is a vast difference between Schopenhauer's precipitate " willing" born of torment and the happy, God-directed " eternal striving" in Leibniz, Goethe's Faust, and J. G. Fichte." ―from_Ordo Amoris_ "
2 " The crying sounded even louder out of doors. It was as if all the pain in the world had found a voice. Yet had I known such pain was in the next room, and had it been dumb, I believe—I have thought since—I could have stood it well enough. It is when suffering finds a voice and sets our nerves quivering that this pity comes troubling us. But in spite of the brilliant sunlight and the green fans of the trees waving in the soothing sea-breeze, the world was a confusion, blurred with drifting black and red phantasms, until I was out of earshot of the house in the stone wall. "
― H.G. Wells , The Island of Dr. Moreau
3 " You believe you could not live with the pain. Such pain is not lived with. It is only endured. I am sorry. "
― Erin Morgenstern , The Night Circus
4 " When you pray for what you most want in the world, its opposite comes along with it. I was given a woman whom I truly loved and who truly loved me. The opposite side of such a love is the pain of its loss. I can only feel such pain today because until yesterday I knew that love. "
― Salman Rushdie , Shalimar the Clown
5 " In the Garden story, good and evil are found on the same tree, not in separate orchards. Good and evil give meaning and definition to each other. If God, like us, is susceptible to immense pain, He is, like us, the greater in His capacity for happiness. The presence of such pain serves the larger purpose of God's master plan, which is to maximize the capacity for joy, or in other words, " to bring to pass the immortality and eternal life of man." He can no more foster those ends in the absence of suffering and evil than one could find the traction to run or the breath to sing in the vacuum of space. God does not instigate pain or suffering, but He can weave it into His purposes. " God's power rests not on totalizing omnipotence, but on His ability to alchemize suffering, tragedy, and loss into wisdom, understanding, and joy. "
6 " What has been done to you is one thing. Yet to really suffer, to truly be burdened with guilt and shame, such pain always begins not with what has been done to you—but with what you have done. André Chevalier "
― Nikki Sex , Abuse (Abuse, #1)