Pain and suffering are necessary results of the Ignorance in which we live; men grow by all kinds of experience, pain and suffering as well as their opposites, joy and happiness and ecstasy. One can get strength from them if one meets them in the right way. Many take a joy in pain and suffering when associated with struggle or endeavour or adventure, but that is more because of the exhilaration and excitement of the struggle than because of suffering for its own sake. There is, however, something in the vital which takes joy in the whole of life, its dark as well as its bright sides.
[SABCL, 24:1357]
Suffering is not inflicted as a punishment for sin or for hostility—that is a wrong idea. Suffering comes like pleasure and good fortune as an inevitable part of life in the ignorance. The dualities of pleasure and pain, joy and grief, good fortune and ill-fortune are the inevitable results of the ignorance which separates us from our true consciousness and from the Divine. Only by coming back to it can we get rid of suffering. Karma from the past lives exists, much of what happens is due to it, but not all. For we can mend our karma by our own consciousness and efforts. But the suffering is simply a natural consequence of past errors, not a punishment, just as a burn is the natural consequence of playing with fire. It is part of the experience by which the soul through its instruments learns and grows until it is ready to turn to the Divine.
[SABCL, 24:1636]
… in our being it is only egoism which always suffers, and that if there was no egoism there would be no suffering…
[CWM2, 6:405]

Why Is There Pain and Suffering? How Should We Deal with Them, Including Physical Illness? What Happens When We Seek Pleasure?

Pain and grief are Nature’s reminder to the soul that the pleasure it enjoys is only a feeble hint of the real delight of existence. In each pain and torture of our being is the secret of a flame of rapture compared with which our greatest pleasures are only as dim flickerings. It is this secret which forms the attraction for the soul of the great ordeals, sufferings and fierce experiences of life which the nervous mind in us shuns and abhors.
[CWSA, 13:205]



Dealing with Pain and Suffering

“I have already told you many a time that to seek suffering and pain is a morbid attitude which must be avoided, but to run away from them through forgetfulness, through a superficial, frivolous movement, through diversion, is cowardice. When pain comes, it comes to teach us something. The quicker we learn it, the more the need for pain diminishes, and when we know the secret, it will no longer be possible to suffer, for that secret reveals to us the reason, the cause, the origin of suffering, and the way to pass beyond it.”
“The secret is to emerge from the ego, get out of its prison, unite ourselves with the Divine, merge into Him, not to allow anything to separate us from Him. Then, once one has discovered this secret and realises it in one’s being, pain loses its justification and suffering disappears. It is an all-powerful remedy, not only in the deeper parts of the being, in the soul, in the spiritual consciousness, but also in life and in the body.”
[CWM2, 9:4243]

 What Should One Do When We Have an Acute Physical Pain or Suffering?

Physical sufferings? One thing is certain.  I think this was in the system, in the nature, that it was invented as an indicator; because, for example, if the body was disorganized in some way or other and this caused no suffering at all, one would never look for a way to stop the disorganisation. One thinks of curing an illness only because one suffers. If it caused you no unpleasantness, you would never think of being cured of it. So, in the economy of Nature I think that the first purpose of physical suffering was to give you a warning.
Unfortunately, there is the vital which pokes its nose into the affair and takes a very perverse pleasure in increasing, twisting, sharpening the suffering. Now this deforms the whole system because instead of being an indicator, sometimes it becomes an occasion for enjoying the illness, for making oneself interesting, and also having the opportunity to pity oneself—all kinds of things which all come from the vital and are all detestable, one more than another. But originally I think that it was this: “Take care!” You see, it’s like a danger-signal: “Take care, there’s something out of order.”
Only, when one is not very much coddled, when one has a little endurance and decides within himself not to pay too much attention, quite remarkably the pain diminishes. And there are a number of illnesses or states of physical imbalance which can be cured simply by removing the effect, that is, by stopping the suffering. Usually it comes back because the cause is still there. If the cause of the illness is found and one acts directly on its cause, then one can be cured radically. But if one is not able to do that, one can make use of this influence, of this control over pain—by cutting off the pain or eliminating it or mastering it in oneself—in order to work on the illness. So this is an effect, so to say, from outside inwards; while the other is an effect from within outwards, which is much more lasting and much more complete. But the other also is effective.
 For example, you see, some people suffer from unbearable toothache. Some people are more or less what I call “coddled”, that is, unable to resist any pain, to bear it; they immediately say, “I can’t! It is unbearable. I can’t bear any more!” Ah, this indeed changes nothing in the circumstances; it does not stop the suffering, because it is not by telling it that you don’t want it that you make it go away.  But if one can do two things: either bring into oneself—for all nervous suffering, for example—bring into oneself a kind of immobility, as total as possible, on the part which hurts, this has the effect of an anaesthetic. If one succeeds in bringing an inner immobility, an immobility of the inner vibration, at the spot where one is suffering, it has exactly the same effect as an anaesthetic. It cuts off the contact between the place of pain and the brain, and once you have cut the contact, if you can keep this state long enough, the pain will disappear. You must form the habit of doing this. But you have the occasion, all the time, the opportunity to do it: you get a cut, get a knock, you see, one always gets a little hurt somewhere—especially when doing athletics, gymnastics and all that—well, these are opportunities given to us. Instead of sitting there observing the pain, trying to analyse it, concentrating upon it, which makes it increase indefinitely. … There are people who think of something else but it does not last; they think of something else and then suddenly are drawn back to the place that hurts.  But if one can do this. … You see, since the pain is there, it proves that you are in contact with the nerve that’s transmitting the pain, otherwise you wouldn’t feel it. Well, once you know that you are in contact, you try to accumulate at that point as much immobility as you can, to stop the vibration of the pain; you will perceive then that it has the effect of a limb which goes to sleep when you are in an awkward position. … Well, you deliberately try this kind of concentration of immobility in the painful nerve; at the painful point you bring as total an immobility as you can. Well, you will see that it works, as I told you, like an anaesthetic: it puts the thing to sleep. And then, if you can add to that a kind of inner peace and a trust that the pain will go away, well, I tell you that it will go.
Of all things, that which is considered the most difficult from the yogic point of view is toothache, because it is very close to the brain. Well, I know that this can be done truly to the extent of not feeling the pain at all; and this does not cure the bad tooth, but there are cases in which one can succeed in killing the painful nerve. Usually in a tooth it is the nerve which has been attacked by the caries, the disease, and which begins to protest with all its strength. So, if you succeed in establishing this immobility, you prevent it from vibrating, you prevent it from protesting. And what is remarkable is that if you do it fairly constantly, with sufficient perseverance, the sick nerve will die and you will not suffer at all anymore. Because it was that which was suffering and when it is dead it does not suffer any longer.  Try. I hope you never have a toothache.
[CWM2, 6:40608]
How can suffering be overcome?
The problem is not as simple as all that. The causes of suffering are innumerable and its quality also varies a great deal, although the origin of suffering is one and the same and comes from the initial action of an anti-divine will. To make this easier to understand, one can divide suffering into two distinct categories, although in practice they are very often mixed.
The first is purely egoistic and comes from a feeling that one’s rights have been violated, that one has been deprived of one’s needs, offended, despoiled, betrayed, injured, etc. This whole category of suffering is clearly the result of hostile action and it not only opens the door in the consciousness to the influence of the adversary but is also one of his most powerful ways of acting in the world, the most powerful of all if in addition there comes its natural and spontaneous consequence: hatred and the desire for revenge in the strong, despair and the wish to die in the weak.
The other category of suffering, whose initial cause is the pain of separation created by the adversary, is totally opposite in nature: it is the suffering that comes from divine compassion, the suffering of love that feels compassion for the world’smisery, whatever its origin, cause or effect. But this suffering, which is of a purely psychic character, contains no egoism, no self-pity; it is full of peace and strength and power of action, of faith in the future and the will for victory; it does not pity but consoles, it does not identify itself with the ignorant movement in others but cures and illumines it.
[CWM2, 15:338]