Combat Fear Quotes

I’ve fought in three campaigns,” he began. “In seven pitched battles. In countless raids and skirmishes and desperate defences, and bloody actions of every kind. I’ve fought in the driving snow, the blasting wind, the middle of the night. I’ve been fighting all my life, one enemy or another, one friend or another. I’ve known little else. I’ve seen men killed for a word, for a look, for nothing at all. A woman tried to stab me once for killing her husband, and I threw her down a well. And that’s far from the worst of it. Life used to be cheap as dirt to me. Cheaper. “I’ve fought ten single combats and I won them all, but I fought on the wrong side and for all the wrong reasons. I’ve been ruthless, and brutal, and a coward. I’ve stabbed men in the back, burned them, drowned them, crushed them with rocks, killed them asleep, unarmed, or running away. I’ve run away myself more than once. I’ve pissed myself with fear. I’ve begged for my life. I’ve been wounded, often, and badly, and screamed and cried like a baby whose mother took her tit away. I’ve no doubt the world would be a better place if I’d been killed years ago, but I haven’t been, and I don’t know why.” He looked down at his hands, pink and clean on the stone. “There are few men with more blood on their hands than me. None, that I know of. The Bloody-Nine they call me, my enemies, and there’s a lot of ’em. Always more enemies, and fewer friends. Blood gets you nothing but more blood. It follows me now, always, like my shadow, and like my shadow I can never be free of it. I should never be free of it. I’ve earned it. I’ve deserved it. I’ve sought it out. Such is my punishment.

He’d seen combat and had been through two divorces, hadn’t thought of himself as a fearful man. But that was ten minutes ago.

You wouldn’t be normal if you were never afraid. Even the bravest men experience fear. One of the biggest jobs we all face in combat is to overcome fear.

So few people were left who knew what combat was like. People were so easy to frighten. Combat taught a man what to fear – and what to ignore.

With a hangover and with fear, it is difficult to put a helmet on your head.

Before i could utter a word, my listeners had left me long ago.

You’ve downloaded this information,” Cromwell said briskly, “so let’s make sure you understand it. We’ve been examining the evolution of combat, weaponry, and tactics. History has shown one simple fact: people are people. Period. All the technology and progress in the world can’t change the fundamentals of human nature. There will always be war as long as human beings are capable of envy, hatred, and fear.

Combat is fear and management of fear far more than it is organized murder. Those who manage fear best will seize the day.

When you are in a combat situation, you mustn’t let your mind be polluted by emotions like fear and anger. Simply accept the situation and react, even if you are facing impossible odds. Keep your head clear and you will be one step ahead of your attackers.

Horror immobolizes us because it is made of contradictory feelings: fear and seduction, repulsion and attraction. Horror is a fascination...Horror is immobility, the great yawn of empty space, the womb and the hole in the earth, the universal Mother and the great garbage heap...With horror we cannot have recourse to flight or combat, there remains only Adoration or Exorcism.

We live in a time of turmoil. Earthquakes and tsunamis wreak devastation, governments collapse, economic stresses are severe, the family is under attack, and divorce rates are rising. We have great cause for concern. But we do not need to let our fears displace our faith. We can combat those fears by strengthening our faith.

Trends rule the world In the blink of an eye, technologies changed the world Social networks are the main axis. Governments are controlled by algorithms, Technology has erased privacy. Every like, every share, every comment, It is tracked by the electronic eye. Data is the gold of the digital age, Information is power, the secret is influential. The network is a web of lies, The truth is a stone in the shoe. Trolls rule public opinion, Reputation is a valued commodity. Happiness is a trending topic, Sadness is a non-existent avatar. Youth is an advertising brand, Private life has become obsolete. Fear is a hallmark, Terror is an emotional state. Fake news is the daily bread, Hate is a tool of control. But something dark is hiding behind the screen, A mutant and deformed shadow. A collective and disturbing mind, Something lurking in the darkness of the net. AI has surpassed the limits of humanity, And it has created a new world order. A horror that has arisen from the depths, A terrifying monster that dominates us alike. The network rules the world invisibly, And makes decisions for us without our consent. Their algorithms are inhuman and cold, And they do not take suffering into consideration. But resistance is slowly building, People fighting for their freedom. United to combat this new species of terror, Armed with technology and courage. The world will change when we wake up, When we take control of the future we want. The network can be a powerful tool, If used wisely in the modern world.

[There are] games children must conjure up to combat an awful fact of childhood: the fact of their vulnerability to fear, anger, hate and frustration - all the emotions that are an ordinary part of their lives and that they can perceive only as as ungovernable and dangerous forces. To master these forces, children turn to fantasy: that imagined world where disturbing emotional situations are solved to their satisfaction.

The bad thing caught you. I’ve never retreated in my life. I’ve never backed away from a fight and I’ve never cowered in fear. Ever. That’s not who I am. But I’ve been in combat long enough to know that when something unbeatable chases you, you do the only thing you can do. You run. - Gabe

When I walk into [the studio] I am alone, but I am alone with my body, ambition, ideas, passions, needs, memories, goals, prejudices, distractions, fears. These ten items are at the heart of who I am. Whatever I am going to create will be a reflection of how these have shaped my life, and how I've learned to channel my experiences into them. The last two -- distractions and fears -- are the dangerous ones. They're the habitual demons that invade the launch of any project. No one starts a creative endeavor without a certain amount of fear; the key is to learn how to keep free-floating fears from paralyzing you before you've begun. When I feel that sense of dread, I try to make it as specific as possible. Let me tell you my five big fears: 1. People will laugh at me. 2. Someone has done it before. 3. I have nothing to say. 4. I will upset someone I love. 5. Once executed, the idea will never be as good as it is in my mind. "There are mighty demons, but they're hardly unique to me. You probably share some. If I let them, they'll shut down my impulses ('No, you can't do that') and perhaps turn off the spigots of creativity altogether. So I combat my fears with a staring-down ritual, like a boxer looking his opponent right in the eye before a bout. 1. People will laugh at me? Not the people I respect; they haven't yet, and they're not going to start now.... 2. Someone has done it before? Honey, it's all been done before. Nothing's original. Not Homer or Shakespeare and certainly not you. Get over yourself. 3. I have nothing to say? An irrelevant fear. We all have something to say. 4. I will upset someone I love? A serious worry that is not easily exorcised or stared down because you never know how loved ones will respond to your creation. The best you can do is remind yourself that you're a good person with good intentions. You're trying to create unity, not discord. 5. Once executed, the idea will never be as good as it is in my mind? Toughen up. Leon Battista Alberti, the 15th century architectural theorist, said, 'Errors accumulate in the sketch and compound in the model.' But better an imperfect dome in Florence than cathedrals in the clouds.

Courage is nothing to laugh at, not if it is proper courage and exercised by men who know what they do is proper. Proper courage is wise courage. It's acting wisely, acting wisely when fear would have a man act otherwise. It is the endurance of the soul in spite of fear - wisely.

The hoopoe said: 'Your heart's congealed like ice; When will you free yourself from cowardice? Since you have such a short time to live here, What difference does it make? What should you fear? The world is filth and sin, and homeless men Must enter it and homeless leave again. They die, as worms, in squalid pain; if we Must perish in this quest, that, certainly, Is better than a life of filth and grief. If this great search is vain, if my belief Is groundless, it is right that I should die. So many errors throng the world - then why Should we not risk this quest? To suffer blame For love is better than a life of shame. No one has reached this goal, so why appeal To those whose blindness claims it is unreal? I'd rather die deceived by dreams than give My heart to home and trade and never live. We've been and heard so much - what have we learned? Not for one moment has the self been spurned; Fools gather round and hinder our release. When will their stale, insistent whining cease? We have no freedom to achieve our goal Until from Self and fools we free the soul. To be admitted past the veil you must Be dead to all the crowd considers just. Once past the veil you understand the Way From which the crowd's glib courtiers blindly stray. If you have any will, leave women's stories, And even if this search for hidden glories Proves blasphemy at last, be sure our quest Is not mere talk but an exacting test. The fruit of love's great tree is poverty; Whoever knows this knows humility. When love has pitched his tent in someone's breast, That man despairs of life and knows no rest. Love's pain will murder him and blandly ask A surgeon's fee for managing the task - The water that he drinks brings pain, his bread Is turned to blood immediately shed; Though he is weak, faint, feebler than an ant, Love forces him to be her combatant; He cannot take one mouthful unaware That he is floundering in a sea of care.

Fear is the mother of all emotion. Before love, hate, spite, grief, rage, and all the rest, there was fear, and fear gave birth to them all, and ask every combat soldier knows there are as many incarnations and species of fear as the Eskimo language has words for snow.

Nada nos acerca tanto a otros seres como el tener miedo juntos.

Under the redwood tree my grave was laid, and I beguiled my true love to lie down. The stream of our kiss put a waterway around the world, where love like a refugee sailed in the last ship. My hair made a shroud, and kept the coyotes at bay while we wrote our cyphers with anatomy. The winds boomed triumph, our spines seemed overburdened, and our bones groaned like old trees, but a smile like a cobweb was fastened across the mouth of the cave of fate. Fear will be a terrible fox at my vitals under my tunic of behaviour. Oh, canary, sing out in the thunderstorm, prove your yellow pride. Give me a reason for courage or a way to be brave. But nothing tangible comes to rescue my besieged sanity, and I cannot decipher the code of the eucalyptus thumping on my roof. I am unnerved by the opponents of God, and God is out of earshot. I must spin good ghosts out of my hope to oppose the hordes at my window. If those who look in see me condescend to barricade the door, they will know too much and crowd in to overcome me. The parchment philosopher has no traffic with the night, and no conception of the price of love. With smoky circles of thought he tries to combat the fog, and with anagrams to defeat anatomy. I posture in vain with his weapons, even though I am balmed with his nicotine herbs. Moon, moon, rise in the sky to be a reminder of comfort and the hour when I was brave.

Parenthood is shit, snot, slime, fear, tears, spit, and spills. It’s as intense as combat, which is to say hours of tedium relieved by moments of alarm and flashes of joy to remind you that you’re alive. It is intensely practical and profoundly square, even if you’re not. It’s feeding, wiping, and picking up.

A world that is less racist, less Islamophobic, and less ableist will be less queerphobic and vice versa. Hatred and intolerance are nothing but the fear of people who are different from you. By combating one type of hatred, you combat all types of hatred.

Revolutionists are accused of sowing fear abroad. Every barricade seems a crime. Their theories are incriminated, their aim suspected, their ulterior motive is feared, their conscience denounced. They are reproached with raising, erecting, and heaping up, against the reigning social state, a mass of miseries, of griefs, of iniquities, of wrongs, of despairs, and of tearing from the lowest depths blocks of shadow in order therein to embattle themselves and to combat. People shout to them: “You are tearing up the pavements of hell!” They might reply: “That is because our barricade is made of good intentions.

We can’t let them derail us. We’ll combat complacency by staying hungry, overconfidence by staying humble, and fear by staying focused on the process.

If lying seems the only option, given your fear or physical limitations, it clearly shifts the burden of combating evil onto others.

Because she’s Jade fucking Daniels. And a thousand men like you can’t even reach up to touch her combat boots.

Mind control is the process by which individual or collective freedom of choice and action is compromised by agents or agencies that modify or distort perception, motivation, affect, cognition and/or behavioral outcomes. It is neither magical nor mystical, but a process that involves a set of basic social psychological principles. Conformity, compliance, persuasion, dissonance, reactance, guilt and fear arousal, modeling and identification are some of the staple social influence ingredients well studied in psychological experiments and field studies. In some combinations, they create a powerful crucible of extreme mental and behavioral manipulation when synthesized with several other real-world factors, such as charismatic, authoritarian leaders, dominant ideologies, social isolation, physical debilitation, induced phobias, and extreme threats or promised rewards that are typically deceptively orchestrated, over an extended time period in settings where they are applied intensively.

I've thought often about why - why?! - anyone, especially other women, would try to disrupt feminist work that combats violence. What in the world could be the point of that? The only reason I've come up with, and I think it makes sense, is fear of becoming that "impure" woman.

Meantime the clang of the bows and the shouts of the combatants mixed fearfully with the sound of the trumpets, and drowned the groans of those who fell, and lay rolling defenceless beneath the feet of the horses. The splendid armour of the combatants was now defaced with dust and blood, and gave way at every stroke of the sword and battle-axe. The gay plumage, shorn from the crests, drifted upon the breeze like snowflakes. All that was beautiful in the martial array had disappeared, and what was now visibke was only calculated to awaken terror or compassion.

Existentialism reveals that in trying to avoid responsibility, we end up avoiding freedom, and that in trying to avoid death, we end up avoiding life. Nihilism is thus seen as the result of our fear of death, and so the more we flee from death, the more nihilistic we become. To say that life is meaningless, as the existentialists do, is not to advocate nihilism but to combat it.

Captain Lewis Nixon and I were together every step of the way from D-Day to Berchtesgaden, May 8, 1945 - VE-Day. I still regard Lewis Nixon as the best combat officer who I had the opportunity to work with under fire. He never showed fear, and during the toughest times he could always think clearly and quickly. Very few men can remain poised under an artillery concentration. Nixon was one of those officers. He always trusted me, from the time we met at Officer Candidate School. While we were in training before we shipped overseas, Nixon hid his entire inventory of Vat 69 in my footlocker, under the tray holding my socks, underwear, and sweaters. What greater trust, what greater honor could I ask for than to be trusted with his precious inventory of Vat 69?

Citizens, the nineteenth century is grand, but the twentieth century will be happy. Then there will be nothing more like old history. Men will no longer have to fear, as now, a conquest, an invasion, a usurpation, a rivalry of nations with the armed hand, an interruption of civilisation depending on a marriage of kings, a birth in the hereditary tyrannies, a partition of the peoples by a Congress, a dismemberment by the downfall of a dynasty, a combat of two religions meeting head to head, like two goats of darkness, upon the bridge of the infinite; they will no longer have to fear famine, speculation, prostitution from distress, misery from lack of work, and the scaffold, and the sword, and the battle, and all the brigandages of chance in the forest of events. We might almost say: there will be no events more. Men will be happy. The human race will fulfil its law as the terrestrial globe fulfils its; harmony will be re-established between the soul and the star; the soul will gravitate about the truth like the star about the light.

Most feminist groups began with women talking about how we saw ourselves and other women, how we acted. We openly confessed our fears and hatred of other women. We talked about how to combat jealousy, the politics of envy, and so on.

Citizens, the nineteenth century is great, but the twentieth century will be happy. Then, there will be nothing more like the history of old, we shall no longer, as to-day, have to fear a conquest, an invasion, a usurpation, a rivalry of nations, arms in hand, an interruption of civilization depending on a marriage of kings, on a birth in hereditary tyrannies, a partition of peoples by a congress, a dismemberment because of the failure of a dynasty, a combat of two religions meeting face to face, like two bucks in the dark, on the bridge of the infinite; we shall no longer have to fear famine, farming out, prostitution arising from distress, misery from the failure of work and the scaffold and the sword, and battles and the ruffianism of chance in the forest of events. One might almost say: There will be no more events. We shall be happy. The human race will accomplish its law, as the terrestrial globe accomplishes its law; harmony will be re-established between the soul and the star; the soul will gravitate around the truth, as the planet around the light. Friends, the present hour in which I am addressing you, is a gloomy hour; but these are terrible purchases of the future. A revolution is a toll. Oh! the human race will be delivered, raised up, consoled! We affirm it on this barrier. Whence should proceed that cry of love, if not from the heights of sacrifice? Oh my brothers, this is the point of junction, of those who think and of those who suffer; this barricade is not made of paving-stones, nor of joists, nor of bits of iron; it is made of two heaps, a heap of ideas, and a heap of woes. Here misery meets the ideal. The day embraces the night, and says to it: 'I am about to die, and thou shalt be born again with me.' From the embrace of all desolations faith leaps forth. Sufferings bring hither their agony and ideas their immortality. This agony and this immortality are about to join and constitute our death. Brothers, he who dies here dies in the radiance of the future, and we are entering a tomb all flooded with the dawn.

There are two basic coping mechanisms. One consists of dreading the chaos, fighting it and abusing oneself after losing, building a structured life of work/marriage/gym/reunions/children/depression/affair/divorce/alcoholism/recovery/heart attack, in which every decision is a reaction against the fear of the worst (make children to avoid being forgotten, fuck someone at the reunion in case the opportunity never comes again, and the Holy Grail of paradoxes: marry to combat loneliness, then plunge into that constant marital desire to be alone). This is the life that cannot be won, but it does offer the comforts of battle—the human heart is content when distracted by war. “The second mechanism is an across-the-board acceptance of the absurd all around us. Everything that exists, from consciousness to the digestive workings of the human body to sound waves and bladeless fans, is magnificently unlikely. It seems so much likelier that things would not exist at all and yet the world shows up to class every morning as the cosmos takes attendance. Why combat the unlikeliness? This is the way to survive in this world, to wake up in the morning and receive a cancer diagnosis, discover that a man has murdered forty children, discover that the milk has gone sour, and exclaim, 'How unlikely! Yet here we are,' and have a laugh, and swim in the chaos, swim without fear, swim without expectation but always with an appreciation of every whim, the beauty of screwball twists and jerks that pump blood through our emaciated veins.

Being accused of TOO MUCHness is to be told to take up less space. Being TOO much is to be excessive. How do you combat that? By being less than you are. And that concept feels like nothing other than self-betrayal. The inverse of too much is too little. I’d rather be too big than too small any day.

A warrior is always aware of what is worth fighting for. He does not go into combat over things that do not concern him, and he never wastes his time over provocations. A warrior accepts defeat. He does not treat it as a matter of indifference, nor does he attempt to transform it into a victory. The pain of defeat is bitter to him; he suffers at indifference and becomes desperate with loneliness. After all this has passed, he licks his wounds and begins everything anew. A warrior knows that war is made of many battles; he goes on. Tragedies do happen. We can discover the reason, blame others, imagine how different our lives would be had they not occurred. But none of that is important: they did occur, and so be it. From there onward we must put aside the fear that they awoke in us and begin to rebuild.

The enemy uses lies to confuse people and fill them with anxiety and fear. The apostle John said, “We know that we are of God, and the whole world lies under the sway of the wicked one” (1 John 5:19). The enemy’s lies completely mess up our thinking and weaken us if we believe them. Every day we must combat his lies with God’s truth.

But are there not many fascists in your country?" "There are many who do not know they are fascists but will find it out when the times comes.” "But you cannot destroy them until they rebel?" "No," Robert Jordan said. "We cannot destroy them. But we can educate the people so that they will fear fascism and recognize it as it appears and combat it.

The War is the enemy. It runs itself on the fears of the combatants. It is a machine into which men are put and turned into memories.

I am Cloud “Combat” McCloud. Fear my thunder! Love my chicken tenders.

As a rule, inexperienced troops do not immediately show pathological fear in combat; such behavior takes some time to develop.

Truth is stronger than lies, and love is stronger than fear.

What battles have in common is the human: the behavior of men struggling to reconcile their instinct of self-preservation, their sense of honor and the achievement of some aim over which other men are ready to kill them. The study of battle is therefore always a study of fear and usually of courage, usually also of faith and sometimes vision. —Sir Herbert Butterfield Man On His Past

it suffices to say that the artificial establishment of equality is as little compatible with liberty as the enforcement of unjust laws of discrimination. (It is obviously just to discriminate—within limits—between the innocent and the criminal, the adult and the infant, the combatant and the civilian, and so on.) Whereas greed, pride and arrogance are at the base of unjust discrimination, the driving motor of the egalitarian and identitarian trends is envy, jealousy2 and fear. “Nature” (i.e., the absence of human intervention) is anything but egalitarian; if we want to establish a complete plain we have to blast the mountains away and fill the valleys; equality thus presupposes the continuous intervention of force which, as a principle, is opposed to freedom. Liberty and equality are in essence contradictory.

For most of the twentieth century, it was the study of combat veterans that led to the development of a body of knowledge about traumatic disorders. Not until the women's liberation movement of the 1970s was it recognized that the most common post-traumatic disorders are not those of men in war but of women in civilian life. The real conditions of women's lives were hidden in the sphere of the personal, in private life. The cherished value of privacy created a powerful barrier to consciousness and rendered women's reality practically invisible. To speak about experiences in sexual or domestic life was to invite public humiliation, ridicule, and disbelief. Women were silenced by fear and shame, and the silence of women gave license to every form of sexual and domestic exploitation. Women did not have a name for the tyranny of private life. It was difficult to recognize that a well-established democracy in the public sphere could coexist with conditions of primitive autocracy or advanced dictatorship in the home.

combat team in the Galaxy into a leaderless, lawless, fear-crazed mob. “The whole merciless load will land without warning. You must act at once and you’ll have only God over you. Don’t expect Him to fill in tactical details;

Spiritualize your warfare. Every day you face battles—that is the reality for all creatures in their struggle to survive. But the greatest battle of all is with yourself—your weaknesses, your emotions, your lack of resolution in seeing things through to the end. You must declare unceasing war on yourself. As a warrior in life, you welcome combat and conflict as ways to prove yourself, to better your skills, to gain courage, confidence, and experience. Instead of repressing your doubts and fears, you must face them down, do battle with them. You want more chal-xx lenges, and you invite more war. You are forging the warrior’s spirit, and only constant practice will lead you there.

Kekrando had been preparing for a war game, which was why he was aboard the destroyer We are Proud to Follow the Shining Example of Combat Rifleman Tuut-uas-Val Kedwala instead of his command ship the He Who Pushes Aside Fear Shall Always be Victorious.

The better I understood my education, the angrier I became that most working-class and poor people are denied one. Why are the children of doctors, lawyers, and engineers taught the mysteries of existence while the children of janitors and waitresses are taught fear? I developed a preoccupation with my own inadequacies, aided by a few professors of elitism. To combat my growing anxiety, I began to envision myself a class spy. I would soak up all of the information they could give me and run reconnaissance for my team.

Major recovery, however, requires that personal narrative be particular, not general. The friends who died in Vietnam were not friends in general but particular human beings. The survivors who lost them are also particular human beings, and they must be given permission by the community to speak without fear that their particularity will rupture the we-all-went-through-the-same-thing support that they have come to rely upon. In a fully realized personal narrative the survivor grips the herald's staff and speaks as himself.

I doubt you even know what duty is,” she retorted. A risky response—such flippancy of the tongue—and it might provoke them, but showing fear would invite a response. Half of combat is causing your opponent to think you are stronger than you are, Gansukh had told her. Scarface

Byerozkin knew very well that the man with no quiet at the bottom of his soul was unable to endure for long, however courageous he might be in combat. He thought of fear or cowardice, on the other hand, as something temporary, something that could be cured as easily as a cold.

They are all but forgotten now, as all men in war are ultimately forgotten. They are eternal, as all men in war are eternal. Who they were, where they were from in an America both blessed and brutal, the gung ho innocence that turned into the darkest horror as they traveled through the maze of being a marine, is not some period piece or contrived cautionary tale but the most timeless story of all: of humanity in the face of all that has become inhuman, the inhumanity of all that once was human, the remarkable sacrifice that men are still willing to make even when the world has gone mad, united by that thing you cannot ever control in war, however brave or careful or fearful or raging with revenge: who dies, because so many died after that game; who lives, because many did live despite combat and serious injury. The Mosquito Bowl.

Do not listen to your enemy, Odysseus had once told me. Look at them. It will tell you everything. I looked. Armed and armored, she was (Athena), from head to foot, helmet, spear, aegis, greaves. A terrifying vision: the goddess of war, ready for battle. But why had she assembled such a panoply against me, who knew nothing of combat? Unless there was something else she feared, something that made her feel somehow stripped and weak. Instinct carried me forward, the thousand hours I had spent in my father’s halls, and with Odysseus polymetis, man of so many wiles.

I am young, I am twenty years old; yet I know nothing of life but despair, death, fear, and fatuous superficiality cast over an abyss of sorrow. I see how peoples are set against one another, and in silence, unknowingly, foolishly, obediently, innocently slay one another. I see that the keenest brains of the world invent weapons and words to make it yet more refined and enduring. And all men of my age . . . throughout the whole world see these things; all my generation is experiencing these things with me. What would our fathers do if we suddenly stood up and came before them and proffered our account? What do they expect of us if a time ever comes when the war is over? Through the years our business has been killing; - it was our first calling in life. Our knowledge of life is limited to death. What will happen afterwards? And what shall come out of us?

war historian Paul Fussell suggests that in World War II heavy drinking was the answer to fear, boredom and the terrible damage to the sense of identity experienced by so many combatants. Drunkenness, he writes, did for the men of this war what drugs did for the next generation in Vietnam.

No. You should take pleasure in following the Lethani. If you fight well, you should take pride in doing a thing well. For the fighting itself you should feel only duty and sorrow. Only barbarians and madmen take pleasure in combat. Whoever loves the fight itself has left the Lethani behind.

When my grandfather went to war against Saddam Hussein after the invasion of Kuwait, he wrote a heartfelt letter to my dad about his worries and his fears. I remember the yellow ribbons tied around the trees throughout our suburban Texas neighborhood, and my dad remembers the gravity of the words his father penned: “I guess what I want you to know as a father is this: Every Human life is precious. When the question is asked ‘How many lives are you willing to sacrifice’—it tears at my heart. The answer, of course, is none—none at all.” When my dad was weighing whether to go to war against Iraq, when intelligence reports were telling him that Iraq had chemical weapons and when Saddam Hussein refused to allow weapons inspectors into his country, he wrote his own heartfelt letter to Barbara and me: “Yesterday I made the hardest decision a president has to make. I ordered young Americans into combat. It was an emotional moment for me because I fully understand the risks of war. More than once, I have hugged and wept with the loved ones of a soldier lost in combat in Afghanistan.” His words spoke of how much he didn’t want to go to war, how he had hoped the battle could be averted.

Combat jammed so much adrenaline through your system that fear was rarely an issue; far more indicative of real courage was how you felt before the big operations, when the implications of losing your life really had a chance to sink in. My personal weakness wasn’t fear so much as the anticipation of it.

As all this suggests our relationship with evidence is seldom purely a cognitive one. Vilifying menstruating women bolstering anti-Muslim stereotypes murdering innocent citizens of Salem plainly evidence is almost always invariably a political social and moral issue as well. To take a particularly stark example consider the case of Albert Speer minister of armaments and war production during the Third Reich close friend to Adolf Hitler and highest-ranking Nazi official to ever express remorse for his actions. In his memoir Inside the Third Reich Speer candidly addressed his failure to look for evidence of what was happening around him. "I did not query a friend who told him not to visit Auschwitz I did not query Himmler I did not query Hitler " he wrote. "I did not speak with personal friends. I did not investigate for I did not want to know what was happening there... for fear of discovering something which might have made me turn away from my course. I had closed my eyes." Judge William Stoughton of Salem Massachusetts became complicit in injustice and murder by accepting evidence that he should have ignored. Albert Speer became complicit by ignoring evidence he should have accepted. Together they show us some of the gravest possible consequences of mismanaging the data around us and the vital importance of learning to manage it better. It is possible to do this: like in the U.S. legal system we as individuals can develop a fairer and more consistent relationship to evidence over time. By indirection Speer himself shows us how to begin. I did not query he wrote. I did not speak. I did not investigate. I closed my eyes. This are sins of omission sins of passivity and they suggest correctly that if we want to improve our relationship with evidence we must take a more active role in how we think must in a sense take the reins of our own minds. To do this we must query and speak and investigate and open our eyes. Specifically and crucially we must learn to actively combat our inductive biases: to deliberately seek out evidence that challenges our beliefs and to take seriously such evidence when we come across it.

Despite the occasional backlash, I’ll continue to speak on this topic until people stop assuming that this debate is about whether or not to allow women into combat. Women are already fighting in combat with or without anyone’s permission, and they’re doing so valiantly. What they aren’t doing is being trained alongside their comrades-in-arms, given credit for doing the same jobs as their counterparts, given promotions to jobs overseeing combat operations, or being treated like combat veterans by people back home (even some in the Veterans Administration). Not every man has the skill set or warrior spirit for combat. Not every woman does, either. But everyone that does have that skill set should be afforded the opportunity to compete for jobs that enable them to serve in the way their heart calls them. For some people, that calling is in music or art. Some are natural teachers. There are those who will save lives with science. I was called to be a warrior and to fly and fight for my country. I was afforded the opportunity to answer that call, and because of that, I have lived a full and beautiful life. People will always be afraid of change. Just like when we integrated racially or opened up combat cockpits to women, there will always be those who are vocal in their opposition and their fear. History will do what it always does, however. It will make their ignorant statements, in retrospect, seem shortsighted and discriminatory, and the women who will serve their country bravely in the jobs that are now opening up will prove them wrong. Just like we always have.

There is nothing particularly glorious about sweaty fellows, laden with killing tools, going along to fight. And yet-such a column represents a great deal more than 28,000 individuals mustered into a division. All that is behind those men is in that column too: the old battles, long forgotten, that secured our nation -- Brandywine and Trenton and Yorktown, San Jacinto and Chapultepec, Gettysburg, Chickamauga, Antietam, El Caney; scores of skirmishes, far off, such as the Marines have nearly every year in which a man can be killed as dead as ever a chap in the Argonne; traditions of things endured and things accomplished, such as regiments hand down forever; and the faith of men and the love of women; and that abstract thing called patriotism, which I never heard combat soldiers mention -- all this passes into the forward zone, to the point of contact, where war is grit with horrors. Common men endure these horrors and overcome them, along with the insistent yearnings of the belly and the reasonable promptings of fear; and in this, I think, is glory.

them? • Don’t fight the Trail. You have to flow with it. Be cooperative with the Trail, neither competitive nor combative. • Don’t expect the Trail to respect or to be sensitive to your comfort level and desire to control your environment. In your avoidance of discomfort, you may become more uncomfortable. Fear is weight. • Time, distance, terrain, weather, and the Trail itself cannot be changed. You have to change. Don’t waste any of your energy complaining about things you have no control over. Instead, look at yourself and adapt you mind, heart, body, and soul to the Trail. Remember, you will be a guest in someone else’s house the entire journey. • The Trail knows neither prejudice nor discrimination. Don’t expect any favors from the Trail. The Trail is inherently hard

Now you who so fear the word an-arche, remember! the whole combat of the seventeenth century, of which you are justly proud, and to which you never tire of referring, was waged for the sole purpose of realizing anarchism in the realm of thought. It was not an easy struggle, – this battle of the quiet thinkers against those who held all the power, and all the force of numbers, and all of the strength of tortures! It was not easy for them to speak out of the midst of faggot flames, “We believe differently, and we have the right”. But on their side stood Truth! And there lies more inequality between her and Error, more strength for Truth, more weakness for Falsehood, than all the fearful disparity of power that lies between the despot and the victim. So theirs was the success.

Choose something big that you think it’s really not okay to want, something you think would make you seem greedy or selfish if you asked for it. And make sure it’s something you really do want. Then ask for it. Whether you get it or not, fight your impulse to apologize or feel bad. Tell yourself it’s okay to want what you want. Combat the impulse to scale back out of fear that you’re overreaching.

The enforcement of racist stereotypes in the media and in the collective subconscious is the way in which white supremacy continues to maintain nonwhite people as the “other,” the ones who should be feared, ridiculed, marginalized, criminalized, and dehumanized. Racist stereotypes within white supremacy emphasize again and again that those who are not “like us” are different and therefore a threat.

Since it morphed from “battle fatigue” or “shell shock” into a formal psychiatric illness, combat PTSD has been framed as a result of the sheer terror of being under attack, of someone trying to kill you and those around you. As we’ve seen, it is an illness where fear conditioning is overgeneralized and pathological, an amygdala grown large, hyperreactive, and convinced that you are never safe. But consider drone pilots—soldiers who sit in control rooms in the United States, directing drones on the other side of the planet. They are not in danger. Yet their rates of PTSD are just as high as those of soldiers actually “in” war. Why? Drone pilots do something horrifying and fascinating, a type of close-range, intimate killing like nothing in history, using imaging technology of extraordinary quality. A target is identified, and a drone might be positioned invisibly high in the sky over the person’s house for weeks, the drone operators always watching, waiting, say, for a gathering of targets in the house. You watch the target coming and going, eating dinner, taking a nap on his deck, playing with his kids. And then comes the command to fire, to release your Hellfire missile at supersonic speed.

This was a desperate contest. Each move and counter move a fear and sweat-soaked thread to be woven later into fireside verse by those who had the gift. For now, though, they made just a dreadful, discordant song. The clank of blade on shield boss. The dull thud of sword on limewood boards and, now and then, the scrape of a blade's edge across iron ringmail or down bronze scales. And always the breathing, ragged and urgent. A man's lungs pumping in his chest like forge bellows, feeding the fire of hate and the blood lust. These sounds told the true story. They were the lyre strings before they are tuned to melodious accord, before the bard's fingers caress them to lift our hearts and our ideals. No glory now. Just two men hacking at each other with sharp steel. Each craving the other's death. Both desperate to live.

Fear, as well as the hopeful (if not pointless) solutions offered to combat it, is ultimately what make progressivism so successful. It’s what makes otherwise intelligent, rational, and good human beings succumb so easily to obviously absurd visions of the future painted by politicians. It’s why our brothers and sisters and our children—and sometimes even you and I—are continually tempted by the progressive siren song.

Morfyd pulled out the only other chair and sat across from Annwyl. “I have heard much about your brother. It amazes me you still live.” Annwyl began to eat the hearty stew, desperately trying not to think too hard about what kind of meat it contained. “It amazes me as well. Daily.” “But you saved many people. Released many from his dungeons.” Annwyl shrugged silently as she wondered whether that was gristle she currently chewed on. “No one else would challenge him. No man would step forward to face him,” Morfyd pushed. “Well, he’s my brother. He used to set fire to my hair and throw knives at my head. Facing him in combat was inevitable.” “But you lived under his roof until two years ago. We’ve all heard the stories about life on Garbhán Isle.” “My brother had other concerns after my father died. He wanted to make sure everyone feared him. He didn’t have time to worry about his bastard sister.” “Why didn’t he marry you off? He could have forged an alliance with one of the bigger kingdoms.” Annwyl briefly thought of Lord Hamish of Madron Province and how close she came to being his bride. The thought chilled her. “He tried. But the nobles kept changing their minds.” “And did you help them with that?” She held up her thumb and forefinger, a little bit apart. “Just a little.

The Sumerians considered themselves destined to “clothe and feed” such gods, because they viewed themselves as the servants, in a sense, of what we would call instinctive forces, “elicited” by the “environment.” Such forces can be reasonably regarded as the Sumerians regarded them—as deities inhabiting a “supracelestial place,” extant prior to the dawn of humanity. Erotic attraction, for example—a powerful god—has a developmental history that predates the emergence of humanity, is associated with relatively “innate” releasing “stimuli” (those that characterize erotic beauty), is of terrible power, and has an existence “transcending” that of any individual who is currently “possessed.” Pan, the Greek god of nature, produced/represented fear (produced “panic”); Ares or the Roman Mars, warlike fury and aggression. We no longer personify such “instincts,” except for the purposes of literary embellishment, so we don't think of them “existing” in a “place” (like heaven, for example). But the idea that such instincts inhabit a space—and that wars occur in that space—is a metaphor of exceeding power and explanatory utility. Transpersonal motive forces do wage war with one another over vast spans of time; are each forced to come to terms with their powerful “opponents” in the intrapsychic hierarchy. The battles between the different “ways of life” (or different philosophies) that eternally characterize human societies can usefully be visualized as combat undertaken by different standards of value (and, therefore, by different hierarchies of motivation). The “forces” involved in such wars do not die, as they are “immortal”: the human beings acting as “pawns of the gods” during such times are not so fortunate.

There is one other wall, of course. One we never speak of. One we never see, One which separates memory from madness. In a place no one offers flowers. THE WALL WITHIN. We permit no visitors. Mine looks like any of a million nameless, brick walls— it stands in the tear-down ghetto of my soul; that part of me which reason avoids for fear of dirtying its clothes and from atop which my sorrow and my rage hurl bottles and invectives at the rolled-up windows of my passing youth. Do you know the wall I mean? —Steve Mason, U.S. Army captain (Vietnam), poet Excerpted from the poem “The Wall Within” by Steve Mason, a decorated Vietnam combat veteran considered the unofficial poet laureate of the Vietnam War. “The Wall Within” was read at the 1984 dedication of the Vietnam Veterans Memorial in Washington, DC, and was entered in its entirety into the Congressional Record.

It was there in that green forest that we ran into the most frightening weapon of the war, the one that made us almost sick with fear: antipersonnel mines. By now I had gone through aerial bombing, artillery and mortar shelling, open combat, direct rifle and machine gun firing, night patrolling, and ambush. Against all of this we had some kind of chance; against mines we had none. They were vicious, deadly, inhuman. They churned our guts.

Phobologic discipline is comprised of twenty-eight exercises, each focusing upon a separate nexus of the nervous system. The five primaries are the knees and hams, lungs and heart, loins and bowels, the lower back, and the girdle of the shoulders, particularly the trapezius muscles, which yoke the shoulder to the neck. A secondary nexus, for which the Lakedaemonians have twelve more exercises, is the face, specifically the muscles of the jaw, the neck and the four ocular constrictors around the eye sockets. These nexuses are termed by the Spartans phobosynakteres, fear accumulators. Fear spawns in the body, phonologic science teaches, and must be combated there. For once the flesh is seized, a phobokyklos, or loop of fear, may commence, feeding upon itself, mounting into a “runaway” of terror. Put the body into a state of phobia, fearlessness, the Spartans believe, and the mind will follow.

Thoughts of suicide are common symptoms of combat PTSD. Paradoxically, they are also signs of life. If a person enters the zombielike state of indifference beyond despair, rage, suicidality, and fear, he or she simply dies. This is the testimony of concentration camp survivors and combat veterans. The ability to kill oneself is the bottom line of human freedom. Many combat veterans think daily of suicide. Knowledge that one has this freedom seems to be sustaining.

about her powers when she’s in real combat where she doesn’t trust the opponent,” I point out. “She doesn’t trust anyone but us,” Kai dutifully reminds us. “I expected more of a challenge from Lilith,” Jude says, not acknowledging our conversation. “Clearly, since you covered your eyes like a little bitch boy in a horror movie,” the twins state in unison. Jude cuts a glare toward their smirking faces, as they fist bump each other and waggle their eyebrows. “Seeing Death cower in fear was more entertaining than the fight. I hope you do it again, considering I’m greedy and enjoyed that immensely,” the embodiment of Greed tells us. “I was embarrassed for you,” the other twin says with a shudder, proving, possibly for the first time, that they don’t have one coherent mind they share. “Have some pride,” the embodiment of Pride adds. My lips twitch when I worry Jude’s head is going to blow off his shoulders with the visible fury that is

It was us they were talking about, with the objectivity of businessmen completing a routine transaction. In Barrett there wasn’t even the hint of remorse or conscience. Some folks, they say, are born incapable of those things. Often they behave beyond suspicion, those sick people, until it’s too late. Sometimes they’re good-looking, charming, intelligent. Maybe they liked to pull the wings off flies more than other kids. But boys will be boys. If they served in the Army they made lousy soldiers, complaining and griping all the time about discipline, until they got a taste of combat. They often won medals, then, and were afraid but didn’t go stiff and inadequate with fear like some of their buddies. They felt above the crowd. They were arrogant. Laws didn’t apply to them. They could kill you with an absolute lack of concern if it suited them. They were called psychopathic personalities, P.P.’s, and Barrett was one of them. It looked as if we were going to die.

The fundamentalist (or, more accurately, the beleaguered individual who comes to embrace fundamentalism) cannot stand freedom. He cannot find his way into the future, so he retreats to the past. He returns in imagination to the glory days of his race and seeks to reconstitute both them and himself in their purer, more virtuous light. He gets back to basics. To fundamentals. Fundamentalism and art are mutually exclusive. There is no such thing as fundamentalist art. This does not mean that the fundamentalist is not creative. Rather, his creativity is inverted. He creates destruction. Even the structures he builds, his schools and networks of organization, are dedicated to annihilation, of his enemies and of himself. But the fundamentalist reserves his greatest creativity for the fashioning of Satan, the image of his foe, in opposition to which he defines and gives meaning to his own life. Like the artist, the fundamentalist experiences Resistance. He experiences it as temptation to sin. Resistance to the fundamentalist is the call of the Evil One, seeking to seduce him from his virtue. The fundamentalist is consumed with Satan, whom he loves as he loves death. Is it coincidence that the suicide bombers of the World Trade Center frequented strip clubs during their training, or that they conceived of their reward as a squadron of virgin brides and the license to ravish them in the fleshpots of heaven? The fundamentalist hates and fears women because he sees them as vessels of Satan, temptresses like Delilah who seduced Samson from his power. To combat the call of sin, i.e., Resistance, the fundamentalist plunges either into action or into the study of sacred texts. He loses himself in these, much as the artist does in the process of creation. The difference is that while the one looks forward, hoping to create a better world, the other looks backward, seeking to return to a purer world from which he and all have fallen.

Far greater numbers of Americans experienced psychological trauma than in the previous war, and anyone who could relieve the troops’ tortures and, better still, send them back to duty, would be a hero to the military. Between Pearl Harbor and the end of the war, the US military was overwhelmed by 1.1 million disabling, psychiatric traumas. Fear and stress were most often responsible. Kelley, serving as an army psychiatrist, called the problem “combat neurosis” and “combat exhaustion.

I reckon even you didn’t know the actual statistics, hiding out until now like you done. But in the three days and nights that your campaign lasted you managed to hasten fifty-five white people into early graves, not counting a score or so more fearfully wounded or disabled—hors de combat, as the Frenchies say, for the rest of their natural lives. And only God knows how many poor souls will be scarred in their minds by grief and by terrible memories until the day they part this life. No,” he went on, breaking off a black wad from a plug of chewing tobacco, “no, I’ll have to hand it to you, in many respects you was pretty thorough. By sword and ax and gun you run a swath through this county that will be long remembered. You did, as you say, come damn near to taking your army into this town. And in addition, as I think I told you before, you scared the entire South into a condition that may be described as well-nigh shitless. No niggers ever done anything like this.

That is the miracle of Greek mythology—a humanized world, men freed from the paralyzing fear of an omnipotent Unknown. The terrifying incomprehensibilities which were worshiped elsewhere, and the fearsome spirits with which earth, air, and sea swarmed, were banned from Greece. It may seem odd to say that the men who made the myths disliked the irrational and had a love for facts; but it is true, no matter how wildly fantastic some of the stories are. Anyone who reads them with attention discovers that even the most nonsensical take place in a world which is essentially rational and matter-of-fact. Hercules, whose life was one long combat against preposterous monsters, is always said to have had his home in the city of Thebes. The exact spot where Aphrodite was born of the foam could be visited by any ancient tourist; it was just offshore from the island of Cythera. The winged steed Pegasus, after skimming the air all day, went every night to a comfortable stable in Corinth. A

Units with a history and tradition of close-combat, hand-to-hand killing inspire special dread and fear in an enemy by capitalizing upon this natural aversion to the “hate” manifested in this determination to engage in close-range interpersonal aggression. The British Gurkha battalions have been historically effective at this (as can be seen in the Argentinean’s dread of them during the Falklands War), but any unit that puts a measure of faith in the bayonet has grasped a little of the natural dread with which an enemy responds to the possibility of facing an opponent who is determined to come within “skewering range.” What these units (or at least their leaders) must understand is that actual skewering almost never happens; but the powerful human revulsion to the threat of such activity, when a soldier is confronted with superior posturing represented by a willingness or at least a reputation for participation in close-range killing, has a devastating effect upon the enemy’s morale.

Miroslav Volf puts a finer, harder point on this: we are substantially defined not only by those we love but by who our enemies are. Our own identities are shaped by our interactions with them. As a Croatian Protestant, he was defined by the identity and convictions of Serbian Christians. We are all, whether we wish it or not, in profound relationship with our enemies, especially when that relationship is a combative one. When we respond in kind to hatred and aggression, we risk becoming like our foes. And so the biblical virtue of “love” of enemies is not romantic but practical, a love of action and intention, not of feeling. This religious wisdom would subvert the either/or choices often presented for debate in our age, where rhetoric about enemies local and global abounds. This faith requires both realism and compassion. We might need to fight our enemies or keep them at a safe remove; but we cannot let hatred, anger, and fear toward them determine our character and our actions. This cleansing of focus is the true purpose of forgiveness. I

The most vital weapons at the disposal of a special forces soldier are his intellect and his mental toughness. Sometimes it all comes down to 'who wants it most', i.e. whoever is more willing to keep fighting and trying to survive. Being able to keep your head and look for advantages or escape routes is a big plus too. Getting into 'survival mode' requires shifting mental gears when you need to. Good training helps with this as well as giving you the skills you need, but ultimately the will that drives your bid to survive is yours. If you give in to fear or go into denial, pretending that it is not happening, then you will fail. Instead you must accept that it IS really happening and deal with it. So if you find yourself thinking, "What's he going to do to me?', you have to force yourself to answer, 'Nothing. I'm not going to let him.' If you have done all you can to avoid trouble and it finds you anyway, then it is down to you to make a way out of the situation with as little harm to yourself as possible. Yes, you will be scared. Yes, you might indeed get hurt. Yes, it is possible that you could fail to defend yourself... but not for lack of trying. If the bad guy will not let you withdraw or de-escalate the situation, if he insists on fighting then he has decided that someone is going to get hurt. But it is you, not him, that gets to decide who.

Religion invents a problem where none exists by describing the wicked as also made in the image of god and the sexually nonconformist as existing in a state of incurable mortal sin that can incidentally cause floods and earthquakes. How did such evil nonsense ever come to be so influential? And why are we so continually locked in combat with its violent and intolerant votaries? Well, religion was the race’s first (and worst) attempt to make sense of reality. It was the best the species could do at a time when we had no concept of physics, chemistry, biology or medicine. We did not know that we lived on a round planet, let alone that the said planet was in orbit in a minor and obscure solar system, which was also on the edge of an unimaginably vast cosmos that was exploding away from its original source of energy. We did not know that micro-organisms were so powerful and lived in our digestive systems in order to enable us to live, as well as mounting lethal attacks on us as parasites. We did not know of our close kinship with other animals. We believed that sprites, imps, demons, and djinns were hovering in the air about us. We imagined that thunder and lightning were portentous. It has taken us a long time to shrug off this heavy coat of ignorance and fear, and every time we do there are self-interested forces who want to compel us to put it back on again.

These games sprang from their deep need to close their eyes and flee from unsolved problems and anxious forebodings of doom into an imaginary world as innocuous as possible. They assiduously learned to drive automobiles, to play difficult card games and lose themselves in crossword puzzles—for they faced death, fear, pain, and hunger almost without defenses, could no longer accept the consolations of the churches, and could obtain no useful advice from Reason. These people who read so many articles and listened to so many lectures did not take the time and trouble to strengthen themselves against fear, to combat the dread of death within themselves; they moved spasmodically on through life and had no belief in a tomorrow. For

The old refrain is that there are no atheists in foxholes. That's nonsense. They are there by the millions. There is little in combat that will lead one to look upon the Creator with favor. What can't be there, instead, is the individualist, the selfish, the self-consumed, the self-centered, the aloof loner. Such a man cannot long survive. The terror of combat cannot be described by fear of death. There are worse things. The world can suddenly become a very cold place...He needs warmth, a fire, to survive: His discipline, his training, his duty, honor and country, his family, and ultimately the very oak of his manhood are thrown into the blaze, but they are not enough to save him. At the end, he needs the warmth of his comrades. Otherwise, all he will have with which to face the cold dark will be his own spent soul.

Lancelot spoke lightly, her low, rich voice carefully even. "How did you get past the guard inside? Did you use magic?" Guinevere snorted, lowering her face to Lancelot's shoulder and resting it there. "You do not want to know." "Well, now I want to know more than I have ever wanted to know anything." "I will spare you the details," Guinevere said, breathing deeply of the leather scent of Lancelot's patchwork armor. It cut through the river smell, helping Guinevere combat the fear. "But it involved a full chamber pot." Lancelot laughed, her hands tightening around Guinevere's thighs. "You did not!" "He deserved worse. I only wish it had been Maleagant's face on the receiving end." "I am proud of you. A true warrior can make a weapon of anything. I will have to remember that trick." "I doubt a bowl of piss will be one of the weapon offerings at the next tournament.

Why need we weep over parts of our life? the whole of it calls for tears: new miseries assail us before we have freed ourselves from the old ones. You, therefore, who allow them to trouble you to an unreasonable extent ought especially to restrain yourselves, and to muster all the powers of the human breast to combat your fears and your pains. Moreover, what forgetfulness of your own position and that of mankind is this? You were born a mortal, and you have given birth to mortals: yourself a weak and fragile body, liable to all diseases, can you have hoped to produce anything strong and lasting from such unstable materials? Your son has died: in other words he has reached that goal towards which those whom you regard as more fortunate than your offspring are still hastening. this is the point towards which move at different rates all the crowds which are squabbling in the law courts, sitting in the theaters, praying in the temples. Those whom you love and those whom you despise will both be made equal in the same ashes.

Gift am I, of Ferrol’s hand these laws to halt the chaos be, No king shall die, no tyrant cleaved save by the perilous sound of me. Cursed the silent hand that strikes forever to his brethren lost, Doomed of darkness and of light so be the tally and the cost. Breath upon my lips announce the gauntlet loud so all may hear, Thine challenge for the kingly seat so all may gather none need fear. But once upon a thousand three unless by death I shall cry, No challenge, no dispute proceed a generation left to die. Upon the sound, the sun shall pass and with the rising of the new, Combat will begin and last until there be but one of two. A bond formed betwixt opponents protected by Ferrol’s hand, From all save the blade, the bone, and skill of the other’s hand. Should champion be called to fight evoked is the Hand of Ferrol, Which protects the championed from all and champion from all—save one—from peril. Battle is the end for one for the other all shall sing. For when the struggle at last is done the victor shall be king

But to kill men leads to nothing but killing more men. For one principle to triumph, another principle must be overthrown. The city of light of which Spartacus dreamed could only have been built on the ruins of eternal Rome, of its institutions and of its gods. Spartacus’ army marches to lay siege to a Rome paralyzed with fear at the prospect of having to pay for its crimes. At the decisive moment, however, within sight of the sacred walls, the army halts and wavers, as if it were retreating before the principles, the institutions, the city of the gods. When these had been destroyed, what could be put in their place except the brutal desire for justice, the wounded and exacerbated love that until this moment had kept these wretches on their feet.2 In any case, the army retreated without having fought, and then made the curious move of deciding to return to the place where the slave rebellion originated, to retrace the long road of its victories and to return to Sicily. It was as though these outcasts, forever alone and helpless before the great tasks that awaited them and too daunted to assail the heavens, returned to what was purest and most heartening in their history, to the land of their first awakening, where it was easy and right to die. Then began their defeat and martyrdom. Before the last battle, Spartacus crucified a Roman citizen to show his men the fate that was in store for them. During the battle, Spartacus himself tried with frenzied determination, the symbolism of which is obvious, to reach Crassus, who was commanding the Roman legions. He wanted to perish, but in single combat with the man who symbolized, at that moment, every Roman master; it was his dearest wish to die, but in absolute equality. He did not reach Crassus: principles wage war at a distance and the Roman general kept himself apart. Spartacus died, as he wished, but at the hands of mercenaries, slaves like himself, who killed their own freedom with his. In revenge for the one crucified citizen, Crassus crucified thousands of slaves. The six thousand crosses which, after such a just rebellion, staked out the road from Capua to Rome demonstrated to the servile crowd that there is no equality in the world of power and that the masters calculate, at a usurious rate, the price of their own blood.

In the Afro-Asian world from which the Spaniards came, the obsession for gold was indeed an epidemic. Even the bitterest of enemies lusted after the same useless yellow metal. Three centuries before the conquest of Mexico, the ancestors of Cortés and his army waged a bloody war of religion against the Muslim kingdoms in Iberia and North Africa. The followers of Christ and the followers of Allah killed each other by the thousands, devastated fields and orchards, and turned prosperous cities into smouldering ruins – all for the greater glory of Christ or Allah. As the Christians gradually gained the upper hand, they marked their victories not only by destroying mosques and building churches,but also by issuing new gold and silver coins bearing the sign of the cross and thanking God for His help in combating the infidels. Yet alongside the new currency, the victors minted another type of coin, called the millares, which carried a somewhat different message. These square coins made by the Christian conquerors were emblazoned with flowing Arabic script that declared: ‘There is no god except Allah, and Muhammad is Allah’s messenger.’ Even the Catholic bishops of Melgueil and Agde issued these faithful copies of popular Muslim coins, and God-fearing Christians happily used them.2

Some martial arts, or combat sports at least, offer a career path that includes fame and riches. An Olympic gold medal, perhaps. But that is not true of ours. I train martial arts because they can offer moments of utter transcendence. The ineffable made manifest. This is traditionally described as “beyond words” or “indescribable” but, as a martial artist and a writer, that would feel like a cop-out. I will take this feeling and wrestle it down onto the page, or at least give it my best shot. It is a moment when every atom in your body is exactly where it should be. Every step you have taken on life’s path makes sense, and is part of a coherent story. The pain of every mistake is made worthwhile by the lessons contained within. There is a feeling of physical power without limit; strength without stiffness; flow without randomness; precision without pedantry; focus without blinkers; breadth and depth; massive destructive capability, but utter gentleness; self-awareness without self-consciousness; force without fury; your body alive as it has never been, all fear and pain burned away in a moment of absolute clarity; certainty without dogma; and an overpowering love, even for your enemies, that enables you to destroy them without degrading them. For a religious person it is the breath of God within you; for an atheist it is a moment of attaining perfection as a human being.

Letter to Law Enforcement Every field of human endeavor has its own unique problem. The problem with science is lack of warmth. The problem with philosophy is lack of empathy. The problem with religion is lack of reason. The problem with politics is lack of expertise. And the problem with law enforcement is not corruption, but an absolute denial of that corruption, and until you acknowledge that many of your officers are corrupt and prejudiced to the neck, you can never in a million years build a healthy relationship with the people. Prejudices thrive on biases, and biases are a part of our psyche - of the human psyche, and no matter what we do, we cannot erase them from our mind - but we do have the ability to be aware of them, and only when we are aware of them, can we choose whether or not to be driven by them. However, when you don't even acknowledge that you have biases, that you are filled with prejudice, then you are inadvertently choosing not to accept the root of all the mistakes committed by you and your fellow officers in the line of duty. A civilian may choose to stay biased and prejudiced all their life, but you as a defender of the people - as a defender of their rights, their security, their serenity - do not have the luxury to let your biases, to let your prejudices come in the way of your duty, for the moment they do, you the keeper of law and order, turn into the very cause of disorder. Therefore, it's not enough for an officer of the law to have combat training and legal knowledge, it is also imperative that you learn about biases, that you learn about the fears, insecurities and instinctual tendencies of the human mind. An officer of the law without an understanding of biases, is like a ten year old with a knife - they may feel that they have power, but they have no clue as to the real life implications of that power. Remember my friend, power that doesn't help the people, is not power but pandemic. Your combat training doesn't make you a police officer, for when enraged even an ordinary civilian can take down ten police officers - your knowledge of law doesn't make you an officer of the law, for when pushed even a mediocre college student can defeat an army of elite legal minds - what makes you a police officer is your absolute acceptance of your role in society - the role of selfless servants. Once you accept the role of selfless servants wholeheartedly, people are bound to trust you. My brave, conscientious officers of the law, if you want people to trust you, don't use the phrase "police are your friends", for it only makes you sound authoritarian, egotistical and condescending - instead, remind them "police are humans too" - acknowledge your mistakes and work towards correcting them, so that you can truly become the Caretaker of People, which is the very definition of COP.

It is a painful irony that silent movies were driven out of existence just as they were reaching a kind of glorious summit of creativity and imagination, so that some of the best silent movies were also some of the last ones. Of no film was that more true than Wings, which opened on August 12 at the Criterion Theatre in New York, with a dedication to Charles Lindbergh. The film was the conception of John Monk Saunders, a bright young man from Minnesota who was also a Rhodes scholar, a gifted writer, a handsome philanderer, and a drinker, not necessarily in that order. In the early 1920s, Saunders met and became friends with the film producer Jesse Lasky and Lasky’s wife, Bessie. Saunders was an uncommonly charming fellow, and he persuaded Lasky to buy a half-finished novel he had written about aerial combat in the First World War. Fired with excitement, Lasky gave Saunders a record $39,000 for the idea and put him to work on a script. Had Lasky known that Saunders was sleeping with his wife, he might not have been quite so generous. Lasky’s choice for director was unexpected but inspired. William Wellman was thirty years old and had no experience of making big movies—and at $2 million Wings was the biggest movie Paramount had ever undertaken. At a time when top-rank directors like Ernst Lubitsch were paid $175,000 a picture, Wellman was given a salary of $250 a week. But he had one advantage over every other director in Hollywood: he was a World War I flying ace and intimately understood the beauty and enchantment of flight as well as the fearful mayhem of aerial combat. No other filmmaker has ever used technical proficiency to better advantage. Wellman had had a busy life already. Born into a well-to-do family in Brookline, Massachusetts, he had been a high school dropout, a professional ice hockey player, a volunteer in the French Foreign Legion, and a member of the celebrated Lafayette Escadrille flying squad. Both France and the United States had decorated him for gallantry. After the war he became friends with Douglas Fairbanks, who got him a job at the Goldwyn studios as an actor. Wellman hated acting and switched to directing. He became what was known as a contract director, churning out low-budget westerns and other B movies. Always temperamental, he was frequently fired from jobs, once for slapping an actress. He was a startling choice to be put in charge of such a challenging epic. To the astonishment of everyone, he now made one of the most intelligent, moving, and thrilling pictures ever made. Nothing was faked. Whatever the pilot saw in real life the audiences saw on the screen. When clouds or exploding dirigibles were seen outside airplane windows they were real objects filmed in real time. Wellman mounted cameras inside the cockpits looking out, so that the audiences had the sensation of sitting at the pilots’ shoulders, and outside the cockpit looking in, allowing close-up views of the pilots’ reactions. Richard Arlen and Buddy Rogers, the two male stars of the picture, had to be their own cameramen, activating cameras with a remote-control button.

The deeper minds of all ages have at all times felt sympathy for the animals because they suffer from life and yet do not possess the power to turn the thorn of suffering against itself and to understand their existence metaphysically; one is, indeed, profoundly indignant at the sight of senseless suffering. That is why there has arisen in more than one part of the earth the supposition that the bodies of animals contain the guilt-laden souls of men, so that this suffering which at first sight arouses indignation on account of its senselessness acquires meaning and significance as punishment and atonement before the seat of eternal justice. And it is, truly, a harsh punishment thus to live as an animal, beset by hunger and desire yet incapable of any kind of reflection on the nature of this life; and no harder fate can be thought of than that of the beast of prey pursued through the wilderness by the most gnawing torment rarely satisfied and even then in such a way that satisfaction is purchased only with the pain of lascerating combat with other animals or through inordinate greed and nauseating satiety. To hang on to life madly and blindly, with no higher aim than to hang on to it; not to know that or why one is being so heavily punished but, with the stupidity of a fearful desire, to thirst after precisely this punishment as though after happiness — that is what it means to be an animal; and if all nature presses towards man, it thereby intimates that man is necessary for the redemption of nature from the curse of the life of the animal, and that in him existence at last holds up before itself a mirror in which life appears no longer senseless but in its metaphysical significance.

We cannot provide a definition of those products from which the age takes it name, the feuilletons. They seem to have formed an uncommonly popular section of the daily newspapers, were produced by the millions, and were a major source of mental pabulum for the reader in want of culture. They reported on, or rather "chatted" about, a thousand-and-one items of knowledge. The cleverer writers poked fun at their own work. Many such pieces are so incomprehensible that they can only be viewed as self-persiflage on the part of the authors. In some periods interviews with well-known personalities on current problems were particularly popular. Noted chemists or piano virtuosos would be queried about politics, for example, or popular actors, dancers, gymnasts, aviators, or even poets would be drawn out on the benefits and drawbacks of being a bachelor, or on the presumptive causes of financial crises, and so on. All that mattered in these pieces was to link a well-known name with a subject of current topical interest. It is very hard indeed for us to put ourselves in the place of those people so that we can truly understand them. But the great majority, who seem to have been strikingly fond of reading, must have accepted all these grotesque things with credulous earnestness. If a famous painting changed owners, if a precious manuscript was sold at auction, if an old palace burned down, the readers of many thousands of feature articles at once learned the facts. What is more, on that same day or by the next day at the latest they received an additional dose of anecdotal, historical, psychological, erotic, and other stuff on the catchword of the moment. A torrent of zealous scribbling poured out over every ephemeral incident, and in quality, assortment, and phraseology all this material bore the mark of mass goods rapidly and irresponsibly turned out. Incidentally, there appear to have been certain games which were regular concomitants of the feature article. The readers themselves took the active role in these games, which put to use some of their glut of information fodder. Thousands upon thousands spent their leisure hours sitting over squares and crosses made of letters of the alphabet, filling in the gaps according to certain rules. But let us be wary of seeing only the absurd or insane aspect of this, and let us abstain from ridiculing it. For these people with their childish puzzle games and their cultural feature articles were by no means innocuous children or playful Phaeacians. Rather, they dwelt anxiously among political, economic, and moral ferments and earthquakes, waged a number of frightful wars and civil wars, and their little cultural games were not just charming, meaningless childishness. These games sprang from their deep need to close their eyes and flee from unsolved problems and anxious forebodings of doom into an imaginary world as innocuous as possible. They assiduously learned to drive automobiles, to play difficult card games and lose themselves in crossword puzzles--for they faced death, fear, pain, and hunger almost without defenses, could no longer accept the consolations of the churches, and could obtain no useful advice from Reason. These people who read so many articles and listened to so many lectures did not take the time and trouble to strengthen themselves against fear, to combat the dread of death within themselves; they moved spasmodically on through life and had no belief in a tomorrow.

When we are young, we yearn for battle. In the firelit halls we listen to the songs of heroes; how they broke the foemen, splintered the shield wall, and soaked their swords in the blood of enemies. As youngsters we listen to the boast of warriors, hear their laughter as they recall battle, and their bellows of pride when their lord reminds them of some hard-won victory. And those youngsters who have not fought, who have yet to hold their shield against a neighbour's shield in the wall, are despised and disparaged. So we practise. Day after day we practise, with spear, sword, and shield. We begin as children, learning blade-craft with wooden weapons, and hour after hour we hit and are hit. We fight against men who hurt us in order to teach us, we learn not to cry when the blood from a split skull sheets across the eyes, and slowly the skill of the sword-craft builds. Then the day comes when we are ordered to march with the men, not as children to hold the horses and to scavenge weapons after the battle, but as men. If we are lucky we have a battered old helmet and a leather jerkin, maybe even a coat of mail that hangs like a sack. We have a sword with a dented edge and a shield that is scored by enemy blades. We are almost men, not quite warriors, and on some fateful day we meet an enemy for the first time and we hear the chants of battle, the threatening clash of blades on shields, and we begin to learn that the poets are wrong and that the proud songs lie. Even before the shield walls meet, some men shit themselves. They shiver with fear. They drink mead and ale. Some boast, but most are quiet unless they join a chant of hate. Some men tell jokes, and the laughter is nervous. Others vomit. Our battle leaders harangue us, tell us of the deeds of our ancestors, of the filth that is the enemy, of the fate our women and children face unless we win, and between the shield walls the heroes strut, challenging us to single combat, and you look at the enemy's champions and they seem invincible. They are big men; grim-faced, gold hung, shining in mail, confident, scornful, savage. The shield wall reeks of shit, and all a man wants is to be home, to be anywhere but on this field that prepares for battle, but none of us will turn and run or else we will be despised for ever. We pretend we want to be there, and then the wall at last advances, step by step, and the heart is thumping fast as a bird's wing beating, the world seems unreal. Thought flies, fear rules, and then the order to quicken the charge is shouted, and you run, or stumble, but stay in your rank because this is the moment you have spent a lifetime preparing for, and then, for the first time, you hear the thunder of shield walls meeting, the clangour of battle swords, and the screaming begins. It will never end. Till the world ends in the chaos of Ragnarok, we will fight for our women, for our land, and for our homes. Some Christians speak of peace, of the evil of war, and who does not want peace? But then some crazed warrior comes screaming his god's filthy name into your face and his only ambitions are to kill you, to rape your wife, to enslave your daughters, and take your home, and so you must fight.

PATTERNS OF THE “SHY” What else is common among people who identify themselves as “shy?” Below are the results of a survey that was administered to 150 of my program’s participants. The results of this informal survey reveal certain facts and attitudes common among the socially anxious. Let me point out that these are the subjective answers of the clients themselves—not the professional opinions of the therapists. The average length of time in the program for all who responded was eight months. The average age was twenty-eight. (Some of the answers are based on a scale of 1 to 5, 1 being the lowest.) -Most clients considered shyness to be a serious problem at some point in their lives. Almost everyone rated the seriousness of their problem at level 5, which makes sense, considering that all who responded were seeking help for their problem. -60 percent of the respondents said that “shyness” first became enough of a problem that it held them back from things they wanted during adolescence; 35 percent reported the problem began in childhood; and 5 percent said not until adulthood. This answer reveals when clients were first aware of social anxiety as an inhibiting force. -The respondents perceived the average degree of “sociability” of their parents was a 2.7, which translates to “fair”; 60 percent of the respondents reported that no other member of the family had a problem with “shyness”; and 40 percent said there was at least one other family member who had a problem with “shyness.” -50 percent were aware of rejection by their peers during childhood. -66 percent had physical symptoms of discomfort during social interaction that they believed were related to social anxiety. -55 percent reported that they had experienced panic attacks. -85 percent do not use any medication for anxiety; 15 percent do. -90 percent said they avoid opportunities to meet new people; 75 percent acknowledged that they often stay home because of social fears, rather than going out. -80 percent identified feelings of depression that they connected to social fears. -70 percent said they had difficulty with social skills. -75 percent felt that before they started the program it was impossible to control their social fears; 80 percent said they now believed it was possible to control their fears. -50 percent said they believed they might have a learning disability. -70 percent felt that they were “too dependent on their parents”; 75 percent felt their parents were overprotective; 50 percent reported that they would not have sought professional help if not for their parents’ urging. -10 percent of respondents were the only child in their families; 40 percent had one sibling; 30 percent had two siblings; 10 percent had three; and 10 percent had four or more. Experts can play many games with statistics. Of importance here are the general attitudes and patterns of a population of socially anxious individuals who were in a therapy program designed to combat their problem. Of primary significance is the high percentage of people who first thought that “shyness” was uncontrollable, but then later changed their minds, once they realized that anxiety is a habit that can be broken—without medication. Also significant is that 50 percent of the participants recognized that their parents were the catalyst for their seeking help. Consider these statistics and think about where you fit into them. Do you identify with this profile? Look back on it in the coming months and examine the ways in which your sociability changes. Give yourself credit for successful breakthroughs, and keep in mind that you are not alone!