Part of every misery is, so to speak, the misery's shadow or reflection: the fact that you don't merely suffer but have to keep on thinking about the fact that you suffer. I not only live each endless day in grief, but live each day thinking about living each day in grief.
Talk to me about the truth of religion and I'll listen gladly. Talk to me about the duty of religion and I'll listen submissively. But don't come talking to me about the consolations of religion or I shall suspect that you don't understand.
It is hard to have patience with people who say There is no death or Death doesn't matter. There is death. And whatever is matters. And whatever happens has consequences, and it and they are irrevocable and irreversible. You might as well say that birth doesn't matter.
If you read history you will find that the Christians who did most for the present world were precisely those who thought most of the next. It is since Christians have largely ceased to think of the other world that they have become so ineffective in this.
Much of the modern resistance to chastity comes from men's belief that they own their bodies -- those vast and perilous estates, pulsating with the energy that made the worlds, in which they find themselves without their consent and from which they are ejected at the pleasure of Another!
If, as I can't help suspecting, the dead also feel the pains of separation (and this may be one of their purgatorial sufferings), then for both lovers, and for all pairs of lovers without exception, bereavement is a universal and integral part of our experience of love.
You ask whether I have ever been in love: fool as I am, I am not such a fool as that. But if one is only to talk from first-hand experience, conversation would be a very poor business. But though I have no personal experience of the things they call love, I have what is better -- the experience of Sappho, of Euripides, of Catallus, of Shakespeare, of Spenser, of Austen, of Bronte, of anyone else I have read.