{∅, {∅}, {∅, {∅}}} : Rage Against the Meat Grinder

The maintenance of the body by its own powers is so small a
degree of the will's affirmation that, if it voluntarily stopped at this,
we might assume that, with the death of this body, the will that appeared
in it would also be extinguished. But the satisfaction of the
sexual impulse goes beyond the affirmation of one's own existence
that fills so short a time; it affirms life for an indefinite time beyond
the death of the individual. Nature, always true and consistent, here
even naïve, exhibits to us quite openly the inner significance of the
act of procreation. Our own consciousness, the intensity of the impulse,
teaches us that in this act is expressed the most decided
affirmation of the will-to-live, pure and without further addition (say
of the denial of other and foreign individuals). Now, as the consequence
of the act, a new life appears in time and the causal series,
i.e., in nature. The begotten appears before the begetter, different
from him in the phenomenon, but in himself, or according to the
Idea, identical with him. It is therefore by this act that every species
of living thing is bound to a whole and perpetuated as such. In reference
to the begetter, procreation is only the expression, the symptom,
of his decided affirmation of the will-to-live. In reference to the
begotten, procreation is not the ground or reason of the will that
appears in him, for the will in itself knows neither reason nor consequent;
but, like every cause, this procreation is only the occasional
cause of this will's phenomenon, at a given time and in a given place.
As thing-in-itself, the will of the begetter is not different from that of
the begotten, for only the phenomenon, not the thing-in-itself, is
subordinate to the principium individuationis. With that affirmation
beyond one's own body to the production of a new body, suffering
and death, as belonging to the phenomenon of life, are also affirmed
anew, and the possibility of salvation, brought about by the most
complete faculty of knowledge, is for this time declared to be fruitless.
Here is to be seen the profound reason for the shame connected
with the business of procreation. This view is mythically expressed
in the dogma of the Christian teaching that we all share the sin of
Adam (which is obviously only the satisfaction of sexual passion),
and through it are guilty of suffering and death.

All the orgasms of the world of all time are not worth the pain of life.

The last secret of life has revealed itself to them in
the excess of pain, the secret, namely, that evil and wickedness,
suffering and hatred, the tormented and the tormentor, different as
they may appear to knowledge that follows the principle of sufficient
reason, are in themselves one, phenomenon of the one will-tolive
that objectifies its conflict with itself by means of the principium
individuationis. They have learned to know both sides in full measure,
the wickedness and the evil; and since they ultimately see the
identity of the two, they reject them both at the same time; they
deny the will-to-live. As we have said, it is a matter of complete
indifference by what myths and dogmas they account to thein faculty
of reason for this intuitive and immediate knowledge, and for their
conversion.

The guy who said"If life is suffering,gimme more baby",gorts like him,do they not feel any pain?

Do they regret having made such statements when they are on their death bed?

I am sorry that I put a math related post here. I apologize. I hope you are not annoyed with me. I'm deleting it.

People who aren't depressed have a chemical imbalance. They need to be put on pro-depressant medication in case they become irrational and start to self-harm by remaining alive in a cruel universe. And of course, despite what many of them say, their insistence on remaining alive is often nothing more than a cry for help. They need to know that there IS help out there in the form of pro-depressant medication and that IT GETS BETTER.

Raymond Lull, who had long wooed a beautiful woman, was at last admitted to her chamber, and was looking forward to the fulfilment of all his desires, when, opening her dress, she showed him her bosom terribly eaten away with cancer. From that moment, as if he had looked into hell, he was converted;

... leaving the court of the King of Majorca, he went into the wilderness to do penance.

Someone has been checking out Schopenhauer.

The more intense the will, the greater the suffering.  The more ambitious one is, the higher one aims, the more miserable he or she will be.  Poetic justice.

                              Schopenhauer and the Komodo Dragon, or, The Dark Side of Vitalism

"Yunghalm relates that he saw in Java a plain far as the eye could reach entirely covered with skeletons, and took it for a battlefield; they were, however, merely the skeletons of large turtles, five feet long and three feet broad, and the same height, which come this way out of the sea in order to lay their eggs, and are then attacked by wild dogs (Canis rutilans), who with their united strength lay them on their backs, strip off their lower armour, that is, the small shell of the stomach, and so devour them alive. But often then a tiger pounces upon the dogs. Now all this misery repeats itself thousands and thousands of times, year out, year in. For this, then, these turtles are born. For whose guilt must they suffer this torment ? Where fore the whole scene of horror? To this the only answer is : it is thus that the will to live objectifies itself."

Arthur Schopenhauer, The World as Will and Representation (Vol. 2: Supplements to the Second Book)

from yesterday's Guardian:

I have seen hell, and it is indisputably on Rinca Island in Indonesia. This Komodo dragon-infested spot is where three British divers who got caught in a rip tide washed up last week. Far from being "misunderstood" reptiles who only "occasionally" attack humans, as my G2 colleague Jon Henley described them afterwards, the Rinca dragons engage in what must be the vilest animal practices ever witnessed by man. I met three particularly nasty ones last year. We had walked past a few harmless-looking dragons sunning themselves in the bush or lurking under the stilts of houses, and were not beyond thinking we could be friends when we reached a water hole. A large buffalo was lying on its side, clearly having been brought down by two 6ft dragons and one that was even larger. The three reptiles were crawling over it, and during the next 24 hours they proceeded to eat it alive.

The first dragon had grabbed it by its testicles and was starting to chew its way into the body from below. The second dragon was slowly forcing the buffalo's head open and was going down its throat. The third was, as they say, going in the back door. To make an already grisly scene far worse, the whole slow-motion kill was being conducted in deep mud. After a few hours all was black - apart from the blood that occasionally bubbled up from the muddy depths, the white saliva that sometimes oozed from the buffalo's mouth and the bright, flickering forked tongues of the three dragons, which were forever darting around. Slippery things slithered slowly over other slippery things until it was hard to tell whose tail was whose, where one body started and another stopped and who was doing what to whom. The smell was fetid, the heat intense. Every so often the buffalo shuddered and tried to rise. Was it really still alive? We watched from a few feet away, our guide armed only with a stick, transfixed and disgusted like us. Our stomachs heaved. The buffalo continued to twitch.

We left and returned several times; each time the horror was more complete. The next day, two Americans told us that the three dragons had got deep inside the buffalo, which was still twitching.

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