Kahlil Gibran

The damaging aspects of pain have not to do in the pain itself, but rather in the individual's response to pain. The prophet takes for granted how the questioner and her query about pain emerge from a land of unawareness of pain's actual purpose. It is assumed how the questioner sees pain as some thing undesirable, as anything which makes no sense in the world, as one thing perhaps, at best, to be endured. The prophet recognizes this unfavorable assessment and elements out that it is the result of the misperception of pain. Instead of getting a thing to become at best endured, pain is described by the prophet like a force as required for spiritual development as sunlight is for the growth of plants.

Pain, the prophet says, is often a natural component of human life, just being a season--winter, perhaps--is a natural part from the life in the earth:

And could you retain your heart in wonder at the daily miracles of one's life, your pain would not glimpse much less wondrous than your joy; And you'd accept the seasons of one's heart, even as you've usually accepted the seasons that pass more than your fields (58).

At the exact same time, the prophet acknowledges that pain has its negative aspects. It is required for spiritual advancement, but it's not always pleasant by any means. It's a "bitter potion" administered by the self towards self, "self-chosen." It is administered by the healing physician of the self towards ailing patient on the self, for the excellent with the self certainly.

The poet's delineation of pain and its role in enlightenment is far simpler than is his delineation of talking and its role. Pain is required, inevitable, and desirable. It is given by God for awakening, and, in order to minimize fear and suffering, persons require only see it for what it is. Talking, over a other hand, is far more complicated. Sometimes it's good, as the prophet would almost certainly call his own talking. Sometimes it is bad, as when people talk to escape the silence, their aloneness, their selves. And sometimes it's a type of a hybrid: "And you can find individuals who talk, and without knowledge or forethought reveal a truth which they themselves don't understand" (66-67). In other words, talking is unpredictable and might carry in its words messages of importance of which the speaker just isn't aware.

Despite these acknowledged negative aspects of pain, the redeeming aspects prevail. The prophet explains that God has designed these circumstances, with healing and salvation in mind. The "heavy and difficult hand" in the physician is "guided by the tender hand of the Unseen," as well as the cup which burns lips "has been fashioned in the clay which the Potter has moistened with His own sacred tears" (59).

The prophet seems to distruct the tricky nature of words and their intended and unintended messages. Words is also employed to hide the reality as effortlessly as they can be employed to reveal the truth. In each poems, the poet and/or the prophet make clear how the subject in question--pain or talking--can be employed to advance or hinder the truth. If the person sees pain being a punishment for one thing he or she has done or failed to do, or some kind of arbitrary suffering, then that pain will not advance that individual's awakening.

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