“Only an object can suffer, but phenomenally subject and object, being one whole, spin like a coin so that the intervals between pile et face (heads and tails) are imperceptible. Consequently pain, or pleasure, appear to be continual.Noumenally, on the contrary, there is no object to suffer pain or pleasure. Noumenon is invulnerable, and cannot be otherwise. Noumenon is the unmanifested aspect of what we, sentient beings, are: Phenomenon is our manifestation.”

“Pleasure cannot be shared; like Pain, it can only be experienced or inflicted, and when we give Pleasure to our Lovers or bestow Charity upon the Needy, we do so, not to gratify the object of our Benevolence, but only ourselves. For the Truth is that we are kind for the same reason as we are cruel, in order that we may enhance the sense of our own Power....”

“Pain is a relatively objective, physical phenomenon; suffering is our psychological resistance to what happens. Events may create physical pain, but they do not in themselves create suffering. Resistance creates suffering. Stress happens when your mind resists what is... The only problem in your life is your mind's resistance to life as it unfolds. ”

“We who are like senseless children shrink from suffering, but love its causes. We hurt ourselves; our pain is self-inflicted! Why should others be the object of our anger?”

“Indeed, the truth that many people never understand, until it is too late, is that the more you try to avoid suffering, the more you suffer, because smaller and more insignificant things begin to torture you, in proportion to your fear of being hurt. The one who does most to avoid suffering is, in the end, the one who suffers the most: and his suffering comes to him from things so little and so trivial that one can say that it is no longer objective at all. It is his own existence, his own being, that is at once the subject and the source of his pain, and his very existence and consciousness is his greatest torture.”

“Without imagination, we merely see or hear, and even if we see or hear that the objects of the senses are beautiful, we cannot feel that they are so. The difference is this: in feeling the beauty of objects, we enjoy not only the common, shared pleasures of the senses, but also the private pleasures of the imagination, peculiar to ourselves, and such that we have to struggle to articulate them.”