Strength Based Quotes

I don't suppose that she gave you the job based on looks alone?" Adrian had been staring off but now flashed me a big smile. "Why, Sage, you sweet talker." "That's not what I meant! What happened?" He shrugged. "I told the truth." "Adrian!" "I'm serious. She asked me what my greatest strength was. I said getting along with people." "That's not bad." I admitted. "Then she asked what my greatest weakness was. And I said, 'Where should I start?'" "Adrian!" "Stop saying my name like that. I told her the truth. By the time I was on the fourth one, she told me I could go.

If you spend your life trying to be good at everything, you will never be great at anything.

I don't suppose," I said, once we were in the car, "that she just gave you the job based on looks alone?" Adrian had been staring off but now flashed me a big smile. "Why, Sage, you sweet talker." "Thats not what I meant! What happened?" He shrugged. "I told the truth." "Adrian!" "I'm serious. She asked me what my greatest strength was. I said getting along with people." "Thats not bad," I admitted. "Then she asked what my greatest weakness was. And I said, 'Where should I start?'" "Adrian!" "Stop saying my name like that. I told her the truth. By the time I was on the fourth one, she told me I could go.

Although individuals need not be well-rounded, teams should be.

The enemy fights the hardest when you are closest to your breakthrough. Know that your best days are ahead and no weapon formed will prosper.

Those who understand others are intelligent Those who understand themselves are enlightened Those who overcome others have strength Those who overcome themselves are powerful Those who know contentment are wealthy Those who proceed vigorously have willpower Those who do not lose their base endure Those who die but do not perish have longevity

Our challenge as introverts is to adopt the attitude, based on the introversion assumption, that your need to retreat requires no explanation—it is self-evident.

Father John’s early comment about their opponents not being people but “powers and principalities” had been echoing in Zach’s brain since the words were spoken.


Talent (a natural way of thinking, feeling, or behaving) × Investment (time spent practicing, developing your skills, and building your knowledge base) = Strength (the ability to consistently provide near-perfect performance)

Perhaps the ultimate test of a leader is not what you are able to do in the here and now - but instead what continues to grow long after you're gone

Emotions are the lowest form of consciousness. Emotional actions are the most contracted, narrowing, dangerous form of behavior. The romantic poetry and fiction of the last 200 years has quite blinded us to the fact that emotions are an active and harmful form of stupor. Any peasant can tell you that. Beware of emotions. Any child can tell you that. Watch out for the emotional person. He is a lurching lunatic. Emotions are caused by biochemical secretions in the body to serve during the state of acute emergency. An emotional person is a blind, crazed maniac. Emotions are addictive and narcotic and stupefacient. Do not trust anyone who comes on emotional. What are the emotions? In a book entitled Interpersonal Diagnosis of Personality, written when I was a psychologist, I presented classifications of emotions and detailed descriptions of their moderate and extreme manifestations. Emotions are all based on fear. [...] The emotional person cannot think; he cannot perform any effective game action (except in acts of physical aggression and strength). The emotional person is turned off sensually. His body is a churning robot. [...] The only state in which we can learn, harmonize, grow, merge, join, understand is the absence of emotion. This is called bliss or ecstasy, attained through centering the emotions. [...] Conscious love is not an emotion; it is serene merging with yourself, with other people, with other forms of energy. Love cannot exist in an emotional state. [...] The great kick of the mystic experience, the exultant, ecstatic hit, is the sudden relief from emotional pressure. Did you imagine that there could be emotions in heaven? Emotions are closely tied to ego games. Check your emotions at the door to paradise.

What great leaders have in common is that each truly knows his or her strengths - and can call on the right strength at the right time.

What happens to the drop of wine That you pour into the sea? Does it remain itself, unchanged? It is as if it never existed. So it is with the soul: Love drinks it in, It is united with Truth, Its old nature fades away, It is no longer master of itself. The soul wills and yet does not will: Its will belongs to Another. It has eyes only for this beauty; It no longer seeks to possess, as was its wont-- It lacks the strength to possess such sweetness. The base of this highest of peaks Is founded on nichil, Shaped nothingness, made one with the Lord.

The very quality of your life, whether you love it or hate it, is based upon how thankful you are toward God. It is one's attitude that determines whether life unfolds into a place of blessedness or wretchedness. Indeed, looking at the same rose bush, some people complain that the roses have thorns while others rejoice that some thorns come with roses. It all depends on your perspective. This is the only life you will have before you enter eternity. If you want to find joy, you must first find thankfulness. Indeed, the one who is thankful for even a little enjoys much. But the unappreciative soul is always miserable, always complaining. He lives outside the shelter of the Most High God. Perhaps the worst enemy we have is not the devil but our own tongue. James tells us, "The tongue is set among our members as that which . . . sets on fire the course of our life" (James 3:6). He goes on to say this fire is ignited by hell. Consider: with our own words we can enter the spirit of heaven or the agonies of hell! It is hell with its punishments, torments and misery that controls the life of the grumbler and complainer! Paul expands this thought in 1 Corinthians 10:10, where he reminds us of the Jews who "grumble[d] . . . and were destroyed by the destroyer." The fact is, every time we open up to grumbling and complaining, the quality of our life is reduced proportionally -- a destroyer is bringing our life to ruin! People often ask me, "What is the ruling demon over our church or city?" They expect me to answer with the ancient Aramaic or Phoenician name of a fallen angel. What I usually tell them is a lot more practical: one of the most pervasive evil influences over our nation is ingratitude! Do not minimize the strength and cunning of this enemy! Paul said that the Jews who grumbled and complained during their difficult circumstances were "destroyed by the destroyer." Who was this destroyer? If you insist on discerning an ancient world ruler, one of the most powerful spirits mentioned in the Bible is Abaddon, whose Greek name is Apollyon. It means "destroyer" (Rev. 9:11). Paul said the Jews were destroyed by this spirit. In other words, when we are complaining or unthankful, we open the door to the destroyer, Abaddon, the demon king over the abyss of hell! In the Presence of God Multitudes in our nation have become specialists in the "science of misery." They are experts -- moral accountants who can, in a moment, tally all the wrongs society has ever done to them or their group. I have never talked with one of these people who was happy, blessed or content about anything. They expect an imperfect world to treat them perfectly. Truly, there are people in this wounded country of ours who need special attention. However, most of us simply need to repent of ingratitude, for it is ingratitude itself that is keeping wounds alive! We simply need to forgive the wrongs of the past and become thankful for what we have in the present. The moment we become grateful, we actually begin to ascend spiritually into the presence of God. The psalmist wrote, "Serve the Lord with gladness; come before Him with joyful singing. . . . Enter His gates with thanksgiving and His courts with praise. Give thanks to Him, bless His name. For the Lord is good; His lovingkindness is everlasting and His faithfulness to all generations" (Psalm 100:2, 4-5). It does not matter what your circumstances are; the instant you begin to thank God, even though your situation has not changed, you begin to change. The key that unlocks the gates of heaven is a thankful heart. Entrance into the courts of God comes as you simply begin to praise the Lord.

Love is a mighty power, a great and complete good; Love alone lightens every burden, and makes the rough places smooth. It bears every hardship as though it were nothing, and renders all bitterness sweet and acceptable. The love of Jesus is noble, and inspires us to great deeds; it moves us always to desire perfection. Love aspires to high things, and is held back by nothing base. Love longs to be free, a stranger to every worldly desire, lest its inner vision become dimmed, and lest worldly self-interest hinder it or ill-fortune cast it down. Nothing is sweeter than love, nothing stronger, nothing higher, nothing wider, nothing more pleasant, nothing fuller or better in heaven or earth; for love is born of God, and can rest only in God above all created things. Love flies, runs, leaps for joy; it is free and unrestrained. Love gives all for all, resting in One who is highest above all things, from whom every good flows and proceeds. Love does not regard the gifts, but turns to the Giver of all good gifts. Love knows no limits, but ardently transcends all bounds. Love feels no burden, takes no account of toil, attempts things beyond its strength; love sees nothing as impossible, for it feels able to achieve all things. Love therefore does great things; it is strange and effective; while he who lacks love faints and fails.

Countless possibilities exist in any situation. You must maintain a positive outlook to see the miraculous possibilities.

Politics? Boring? Politics is history on the wing! What other sphere of human activity calls forth all that is most noble in men's souls, and all that is most base? Or has such excitement? Or more vividly exposes our strengths and weaknesses? Boring? You might as well say that life itself is boring!

The Church of Reason, like all institutions of the System, is based not on individual strength but upon individual weakness. What’s really demanded in the Church of Reason is not ability, but inability. Then you are considered teachable. A truly able person is always a threat.

White Fang was glad to acknowledge his lordship, but it was lordship based upon superior intelligence and brute strength...There were deeps in his nature which had never been sounded. A kind word, a caressing touch of the hand, on the part of Gray Beaver, might have sounded these deeps; but Gray Beaver did not caress nor speak kind words. It was not his way.

Humans elect leaders on the basis of the promises they make. We [vampires] try to elect ours based solely on the strength of their character.

[Patricia Greenfield] concluded that “every medium develops some cognitive skills at the expense of others.” Our growing use of the Net and other screen-based technologies has led to the “widespread and sophisticated development of visual-spatial skills.” We can, for example, rotate objects in our minds better than we used to be able to. But our “new strengths in visual-spatial intelligence” go hand in hand with a weakening of our capacities for the kind of “deep processing” that underpins “mindful knowledge acquisition, inductive analysis, critical thinking, imagination, and reflection.

Prophet,' he said, 'Your doctrines I do not know; therefore if I accepted them, I would do it out of fear like a coward and a base man. Are you anxious that your faith be professed by cowards and base people?

Peace is not the absence of war, but a virtue based on strength of character.

If you focus on people’s weaknesses, they lose confidence.

followers have a very clear picture of what they want and need from the most influential leaders in their lives: trust, compassion, stability, and hope

Life will either shrink or expand based on your decision to have courage.

So if I said I didn’t like the whole sucking thing at all… ” “I’d say based on the enthusiasm you showed by practically taking the skin off my cock you’re full of shit.

Your body is not who you are. I don't think women should label themselves based on the way they look. What about defining yourself by a different kind of measurement? What about your heart, your soul, your compassion, your generosity, your strength and your power? There are so many other things to focus on besides your waistline.

When it comes to ourselves, we often have a blind spot. That is, we fail to see ourselves as others see us. We fail to recognize our most obvious traits: our strengths, weaknesses, mannerisms.

Our Father, who has set a restlessness in our hearts and made us all seekers after that which we can never fully find, forbid us to be satisfied with what we make of life. Draw us from base content and set our eyes on far-off goals. Keep us at tasks too hard for us that we may be driven to Thee for strength. Deliver us from fretfulness and self-pitying; make us sure of the good we cannot see and of the hidden good in the world. Open our eyes to simple beauty all around us and our hearts to the loveliness men hide from us because we do not try to understand them. Save us from ourselves and show us a vision of a world made new.

Israel’s settler colonialism differed from its predecessors’ in another way. Where European powers colonized from a position of strength and a claim to God-given superiority, the post-Holocaust Zionist claim to Palestine was based on the reverse: on Jewish victimization and vulnerability. The tacit argument many Zionists were making at the time was that Jews had earned the right to an exception from the decolonial consensus—an exception born of their very recent near extermination. The Zionist version of justice said to Western powers: If you could establish your empires and your settler colonial nations through ethnic cleansing, massacres, and land theft, then it is discrimination to say that we cannot. If you cleared your land of its Indigenous inhabitants, or did so in your colonies, then it is anti-Semitic to say that we cannot. It was as if the quest for equality were being reframed not as the right to be free from discrimination, but as the right to discriminate. Colonialism framed as reparations for genocide.

The More you do the better you become

But our strategy for peace with freedom must also be based on strength—economic strength and military strength.

The problem is the problem, the person is not the problem. Michael White and David Epston

Acid strength is measured by the pH scale, with lower numbers being stronger, and in 2005 a chemist from New Zealand invented a boron-based acid called a carborane, with a pH of -18

…that nothing is so weak and unstable as a reputation for power which is not based on one's own strength.

Beyond love, beyond unrequited love, perhaps even beyond any other passion known to humanity, deep, deep in the depths of the turgid, clinging, swamplike pit of despair that lies dormant within every soul, lurks JEALOUSY. Jealousy, that most demeaning and debilitating of emotions. Jealousy, which can double the strength of the love upon which it is based, but whilst doubling it, warp and pervert it, untill it is no longer recognizable as the thing of beauty it once was. Jealous love is no more like true love than Mr Hyde was like Dr Jekyll or a stagnant swamp is like a freshwater lake.

When our partner acts as our secure base and emotional anchor, we derive strength and encouragement to go out into the world and make the most of ourselves. He or she is there to help us become the best person we can be, as we are for them.   Don’t Lose Sight of These Facts: • Your attachment needs are legitimate. • You shouldn’t feel bad for depending on the person you

If we have to wait to see how we feel before we know if we can enjoy the day, then we are giving feelings control over us. But thankfully we have free will and can make decisions that are not based on feelings. If we are willing to make right choices regardless of how we feel, God will always be faithful to give us the strength to do so. Living the good life that God has made ready for us is based on our being obedient to His way of being and doing. He gives us the strength to do what is right, but we are the ones who must choose it… God won’t do it for us.

[P]eople only make decisions based on what they know. You can have everyone in the country vote freely and democratically and still come up with the wrong answer - if the information they base that decision on is wrong. People don't want the truth [when] it is complicated. They don't want to spend years debating an issue. They want it homogenized, sanitized, and above all, simplified into terms they can understand...Governments are often criticized for moving slowly, but that deliberateness, it turns out, is their strength. They take time to think through complex problems before they act. People, however, are different. People react first from the gut and then from the head...give that knee-jerk reflex real power to make its overwhelming will known as a national mandate instantly and you can cause a political riot. Combine these sins - simplification of information and instant, visceral democratic mandates - and you lose the ability to cool down. There is no longer deliberation time between events that may or may not be true and our reaction to them. Policy becomes instinct rather than thought.

It is a base thing for a man to wax old in careless self-neglect before he has lifted up his eyes and seen what manner of man he was made to be, in the full perfection of bodily strength and beauty. But these glories are withheld from him who is guilty of self-neglect, for they are not wont to blaze forth unbidden.

I've been sitting here now, and do you know what I was saying to myself? If I did not believe in life, if I were to lose faith in the woman I love, if I were to lose faith in the order of things, even if I were to become convinced, on the contrary, that everything is a disorderly, damned, and perhaps devilish chaos, if I were struck even by all the horrors of human disillusionment--still I would want to live, and as long as I have bent to this cup, I will not tear myself from it until I've drunk it all. However, by the age of thirty, I will probably drop the cup, even if I haven't emptied it, and walk away...I don't know where. But until my thirtieth year, I know this for certain, my youth will overcome everything--all disillusionment, all aversion to live. I've asked myself many times: is there such despair in the world as could overcome this wild and perhaps indecent thirst for life in me, and have decided that apparently there is not--that is, once again, until my thirtieth year, after which I myself shall want no more, so it seems to me. Some snotty-nosed, consumptive moralists, poets especially, often call this thirst for life base. True, it's a feature of the Karamazovs, to some extent, this thirst for life despite all; it must be sitting in you too; but why is it base? There is still an awful lot of centripetal force on our planet, Alyosha. I want to live, and I do live, even if it be against logic. Though I do not believe in the order of things, still the sticky little leaves that come out in the spring are dear to me, the blue sky is dear to me, some people are dear to me, whom one loves sometimes, would you believe it, without even knowing why; some human deeds are dear to me, which one has perhaps long ceased believing in, but still honors with one's heart, out of old habit...I want to go to Europe, Alyosha, I'll go straight from here. Of course I know that I will only be going to a graveyard, but to the most, the most previous graveyard, that's the thing! The precious dead lie there, each stone over them speaks of such ardent past life, of such passionate faith in their deeds, their truth, their struggle, and their science, that I--this I know beforehand--will fall to the ground and kiss those stones and weep over them--being wholeheartedly convinced, at the same time, that it has all long been a graveyard and nothing more. And I will not weep from despair, but simply because I will be happy in my shed tears. I will be drunk with my own tenderness. Sticky spring leaves, the blue sky--I love them, that's all! Such things you love not with your mind, not with logic, but with your insides, your guts, you love your first young strength...

People are the root of the country.

This is what the Sovereign LORD, the Holy One of Israel, says: … “In quietness and trust is your strength.” Isaiah 30:15

Ivy had loved him, too—deeper, on a gut level, with the strength of the past, not like my new love, based on the idea of a future.

We must endeavor to be whole, whether in or out of a relationship, basing happiness on our own internal resources rather than relying on someone else to full the perceived gaps in our lives.

There are hopes that carbon nanotube-based materials could provide the required strength—adding this to the long list of engineering problems that can be waved away by tacking on the prefix “nano-.

Hope for the future lies in each of us looking within. By learning to feed your hunger, you can overcome the tempting illusions all around you. By discovering who you are, you can stop basing your self-image solely on other people’s ideas about you. By connecting to your inner strength, you can stop cycling between idealistic illusions and self-hating disillusionment. By taking responsibility for yourself, you can stop relying on others to take responsibility for you.

By late October, after Cox had been fired, Kissinger’s anxieties about the President had become more acute. “Sometimes I get worried,” he said. “The President is like a madman.” Kissinger was deeply pessimistic. He had looked to the second Nixon administration as a once-in-a-century opportunity to build a new American foreign policy, to achieve new international structures based on unquestioned American strength, détente with the Soviets and China, a closer bond with Europe. It seemed no longer possible. Watergate was shattering the illusion of American strength, he said, and with it American foreign policy.

For a considerable portion of humanity today, it is possible and indeed likely that one's neighbor, one's colleague, or one's employer will have a different mother tongue, eat different food, and follow a different religion than oneself. It is a matter of great urgency, therefore, that we find ways to cooperate with one another in a spirit of mutual acceptance and respect. In such a world, I feel, it is vital for us to find genuinely sustainable and universal approach to ethics, inner values, and personal integrity-an approach that can transcend religious, cultural, and racial differences and appeal to people at a sustainable, universal approach is what I call the project of secular ethics. All religions, therefore, to some extent, ground the cultivation of inner values and ethical awareness in some kind of metaphysical (that is, not empirically demonstrable) understanding of the world and of life after death. And just as the doctrine of divine judgment underlies ethical teachings in many theistic religions, so too does the doctrine of karma and future lives in non-theistic religions. As I see it, spirituality has two dimensions. The first dimension, that of basic spiritual well-being-by which I mean inner mental and emotional strength and balance-does not depend on religion but comes from our innate human nature as beings with a natural disposition toward compassion, kindness, and caring for others. The second dimension is what may be considered religion-based spirituality, which is acquired from our upbringing and culture and is tied to particular beliefs and practices. The difference between the two is something like the difference between water and tea. On this understanding, ethics consists less of rules to be obeyed than of principles for inner self-regulation to promote those aspects of our nature which we recognize as conducive to our own well-being and that of others. It is by moving beyond narrow self-interest that we find meaning, purpose, and satisfaction in life.

When I want to move, I remember death, how it is ultimate and inevitable, and pure. Then I am free to move properly in life. It's like a man who wants to think, going and standing in front of a window. The space purifys ones' soul. And death is a window to me, with the darkness outside. And when I stand there, looking out, then the world and its active life seems only like a roomful of racket and light behind me, where I am taking part for a time, but not staying for long. It does not contain me and confine me. When I stand peacefully looking out on death, what is true in my soul disengages itself and is free and clear and untrammeled, I know what to do, I am sure, and free, and glad. Then I can turn into the world again"... "When one stands in front of the darkness, and knows that one's own life will pass away there also, into the darkness...then, in the peace that accompanies this knowledge, one can declare simply that the existing world of man is base and wrong, and must go, we know that our lives contain the inception of a new earth.." ..."Remembering death, I know the life of the world as it is now is not living, it is a bad process of dying. And what we must live for is a new world of life. It doesn't matter when we die, so long as we live fulfilling the deepest desire that is in us. And a life which is a denial of the deepest desire is much worse than any death, it is a sheer lie." "If one accepts death and knows that nothing can take us away from that, one has the freedom and strength to live in truth, putting down the lies that pretend they own our living. But one must have the pure knowledge of death behind one, before one has really faith to tackle life and falsity. Being sure in death I am strong in life. And so, in life, and in all the world of man, I have no master, save the deepest desire of my own soul, in which death and life are one.

Not because he had complete courage based on overwhelming strength, which is merely a matter of course, but because, by his sorrow for wrongdoing ad his willingness to do anything to expiate it, he showed greatness of soul.

Sometimes, you just meet someone who reminds you of why people get up every day, despite the weight of the world pushing against them. When you come across someone who has the strength to keep going, based on something as small as hope. Even though they have nothing good in their lives. You want to be better for them. Sometimes, you meet someone who just makes you want to be a better you. So that maybe one day, you deserve to have their light in your life.

Jesus said, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength” (Mark 12:30). Loving God with the mind is not a passive process. It is not enough to have sentimental religious thoughts. Rather, it involves coming to conclusions about God and his world based on revelation, observation, and careful reflection.

When an attack on home soil causes cultural paroxysms that have nothing to do with the attack, when we respond to real threats to our nation by distrusting ourselves with imagined threats to femininity and family life, when we invest our leaders with a cartoon masculinity and require of them bluster in lieu of a capacity for rational calculation, and when we blame our frailty in 'fifth column' feminists - in short, when we base our security on a mythical male strength that can only increase itself against a mythical female weakness - we should know that we are exhibiting the symptoms of a lethal, albeit curable, cultural affliction (p. 295).

The first secret of effectiveness is to understand the people you work with and depend on so that you can make use of their strengths, their ways of working, and their values. Working relationships are as much based on the people as they are on the work.

What are you doing here?" He takes a deep breath. "I came for you." "And how on EARTH did you know I was up here?" "I saw you." He pauses. "I came to make another wish,and I was standing on Point Zero when I saw you enter the tower. I called your name,and you looked around,but you didn't see me." "So you decided to just...come up?" I'm doubtful,despite the evidence in front of me.It must have taken superhuman strength for him to make it past the first flight of stairs alone. "I had to.I couldn't wait for you to come down,I couldn't wait any longer. I had to see you now.I have to know-" He breaks off,and my pulse races. What what what? "Why did you lie to me?" The question startles me.Not what I was expecting.Nor hoping.He's still on the ground,but he stares up at me.His brown eyes are huge and heartbroken. I'm confused. "I'm sorry, I don't know what-" "November.At the creperie. I asked you if we'd talked about anything strange that night I was drunk in your room.If I had said anything about our relationship,or my relationship with Ellie.And you said no." Oh my God. "How did you know?" "Josh told me." "When?" "November." I'm stunned. "I...I..." My throat is dry. "If you'd seen the look on your face that day.In the restaurant. How could I possibly tell you? With your mother-" "But if you had,I wouldn't have wasted all of these months.I thought you were turning me down.I thought you weren't interested." "But you were drunk! You had a girlfriend! What was I supposed to do? God,St. Clair,I didn't even know if you meant it." "Of course I meant it." He stands,and his legs falter. "Careful!" Step.Step.Step. He toddles toward me,and I reach for his hand to guide him.We're so close to the edge. He sits next to me and grips my hand harder. "I meant it,Anna.I mean it." "I don't under-" He's exasperated. "I'm saying I'm in love with you! I've been in love with you this whole bleeding year!" My mind spins. "But Ellie-" "I cheated on her every day.In my mind, I thought of you in ways I shouldn't have,again and again. She was nothing compared to you.I've never felt this way about anybody before-" "But-" "The first day of school." He scoots closer. "We weren't physics partners by accident.I saw Professeur Wakefield assigning lab partners based on where people were sitting,so I leaned forward to borrow a pencil from you at just the right moment so he'd think we were next to each other.Anna,I wanted to be your partner the first day." "But..." I can't think straight. "I doubt you love poetry! 'I love you as certain dark things are loved, secretly,between the shadow and the soul.'" I blink at him. "Neruda.I starred the passage.God," he moans. "Why didn't you open it?" "Because you said it was for school." "I said you were beautiful.I slept in your bed!" "You never mave a move! You had a girlfriend!" "No matter what a terrible boyfriend I was,I wouldn't actually cheat on her. But I thought you'd know.With me being there,I thought you'd know." We're going in circles. "How could I know if you never said anything?" "How could I know if you never said anyting?" "You had Ellie!" "You had Toph! And Dave!

Yesterday was a dark day in the history of humanity, a terrible affront to human dignity. After receiving the news, I followed with intense concern the developing situation, with heartfelt prayers to the Lord. How is it possible to commit acts of such savage cruelty? The human heart has depths from which schemes of unheard-of ferocity sometimes emerge, capable of destroying in a moment the normal daily life of a people. But faith comes to our aid at these times when words seem to fail. Christ’s word is the only one that can give a response to the questions which trouble our spirit. Even if the forces of darkness appear to prevail, those who believe in God know that evil and death do not have the final say. Christian hope is based on this truth; at this time our prayerful trust draws strength from it. ~General Audience, September 12, 2001.

If you spend your life trying to be good at everything, you will never be great at anything. While our society encourages us to be well-rounded, this approach inadvertently breeds mediocrity. Perhaps the greatest misconception of all is that of the well-rounded leader.

You grow based on exploiting strengths, not by acclimating to weaknesses.

Bare strength entitles the Men to no superiority above us

What if we all started measuring our success as mothers based on our areas of innate strength instead of weakness and trusted God enough to fill in the gaps?

The average person weighing 150 pounds burns roughly 100 calories per mile—whether the person walks or runs that mile.

In grammar, as in war, there is strength in numbers.

Bismarck urged that foreign policy had to be based not on sentiment but on an assessment of strength,” Kissinger wrote. That would also become one of Kissinger’s guiding principles.

Organizing teams based on antiquated administrative policies, procedures and proportionality protocols instead of the strengths of our people and the purpose we are trying to achieve.

if one desires to have the body type of, say, a champion swimmer, the best course is to start by having the same parents as that champion swimmer—rather than his or her training methods.

Most people believe that they are in fact aware of the future, that they are planning and thinking ahead. They are usually deluded: What they are really doing is succumbing to their desires, to what they want the future to be. Their plans are vague, based on their imaginations rather than their reality. They may believe they are thinking all the way to the end, but they are really only focusing on the happy ending, and deluding themselves by the strength of their desire.

But I think that this apparent desire to be a victim cloaks an opposing dread: that Americans are in truth profoundly, neurotically terrified of being victims, ever, in any way. This fear is conceivably one reason we initiated the particularly vicious and gratuitous Iraq war―because Americans can't tolerate feeling like victims, even briefly. I think it is the reason that every boob with a hangnail has been clogging the courts and haunting talk shows across the land for the last twenty years, telling his/her "story" and trying to get redress. Whatever the suffering is, it's not to be endured, for God's sake, not felt and never, ever accepted. It's to be triumphed over. And because some things cannot be triumphed over unless they are first accepted and endured, because, indeed, some things cannot be triumphed over at all, the "story" must be told again and again in endless pursuit of a happy ending. To be human is finally to be a loser, for we are all fated to lose our carefully constructed sense of self, our physical strength, our health, our precious dignity, and finally our lives. A refusal to tolerate this reality is a refusal to tolerate life, and art based on the empowering message and positive image is just such a refusal.

The quest for this unwearied inner peace is constant and universal. Probe deeply into the teachings of Buddha, Maimonides, or a Kempis, and you will discover that they base their diverse doctrines on the foundations of a large spiritual serenity. Analyze the prayers of troubled, overborne mankind of all creeds, in every age—and their petitions come down to the irreducible common denominators of daily bread and inward peace. Grown men do not pray for vain trifles. When they lift up their hearts and voices in this valley of tears they ask for strength and courage and understanding.

The people of today have no nobility. They do not even know what it means to be noble of heart. There is no strength of character; there is only emotion. We live in a worldwide society of emotion-based actions, emotion-based thinking, emotion-based words. People do things because they feel like it, they think things ruled by their emotions to think it and they say things because in that moment it's what they are feeling. Character does, thinks and says from a place of core identity and truth. "This is my truth, thus I will do it, think it, speak it." Nobility means strength of character, a word of honor, immovability and mind over matter. The feelings and emotions of a noble person do not merely come and go with the tides; they are there in the first place because they wouldn't have been there if it were not already decided upon. That is nobility.

Before entering into any kind of intimate relationships, whether friendship, familial re-connection, or romance, the idea of “needing” or “being needed” must be eliminated. It's harmful to me and others. Need is no kind of foundation for anything. Rather, I choose to be wanted. “Want” is a deliberate choice. Wanting is not based in fear or ego (which are one in the same, I believe). Want comes from recognition of someone else's goodness and loving them for it. Being wanted is unconditional. It does not require emotional games be played, it does not require reparations be made or obligations be met. Being wanted is good, in and of itself.

Care, responsibility, respect and knowledge are mutually interdependent. They are a syndrome of attitudes which are to be found in the mature person; that is, in the person who develops his own powers productively, who only wants to have that which he has worked for, who has given up narcissistic dreams of omniscience and omnipotence, who has acquired humility based on the inner strength which only genuine productive activity can give.

The pattern recognition theory of mind that I articulate in this book is based on a different fundamental unit: not the neuron itself, but rather an assembly of neurons, which I estimate to number around a hundred. The wiring and synaptic strengths within each unit are relatively stable and determined genetically—that is the organization within each pattern recognition module is determined by genetic design. Learning takes place in the creation of connections between these units, not within them, and probably in the synaptic strengths of the interunit connections.

How, then, can terrorists hope to achieve much? Following an act of terrorism, the enemy continues to have the same number of soldiers, tanks and ships as before. The enemy’s communication network, roads and railways are largely intact. His factories, ports and bases are hardly touched. However, the terrorists hope that even though they can barely dent the enemy’s material power, fear and confusion will cause the enemy to misuse his intact strength and overreact. Terrorists calculate that when the enraged enemy uses his massive power against them, he will raise a much more violent military and political storm than the terrorists themselves could ever create. During every storm, many unforeseen things happen. Mistakes are made, atrocities are committed, public opinion wavers, neutrals change their stance, and the balance of power shifts.

While both low- and high-intensity physical activity burn calories, high-intensity exercise does something that is highly important in the fat-burning process that its lower-intensity counterpart does not: it activates hormone-sensitive lipase.

The key to self-worth isn't in getting to be the most attractive person or have the most followers on social media. Striving for some idealized version of oneself based on today's fleeting trends can itself create insecurity and feelings of worthlessness. Social media only makes the problem worse with its filters and endless content. The key to self-worth is inner strength and inner peace.

My job is not to worry about what everyone else thinks about me but to discover what I think. If I actually want to know what someone else thinks, my job is then to ask that person. More often than not, however, it isn’t important to know. It’s okay if people are mad at me, and it’s okay if people think I’m a complete idiot—as long as I’m doing my best. Just because certain people might have judgments about me, it does not mean they have authority over me. To truly form my own life, I had to ask questions like ‘What are my needs? And ‘What are my thoughts?’ I had to acknowledge both my strengths and my weaknesses. I had to form my own opinions based on my reality instead of someone else’s.

Given the changing realities of class in our nation, widening gaps between the rich and poor, and the continued feminization of poverty, we desperately need a mass-based radical feminist movement that can build on the strength of the past, including the positive gains generated by reforms, while offering meaningful interrogation of existing feminist theory that was simply wrongminded while offering us new strategies.

This kind of action is a prevalent error among oppressed peoples. It is based upon the false notion that there is only a limited and particular amount of freedom that must be divided up between us, with the largest and juiciest pieces of liberty going as spoils to the victor or the stronger. So instead of joining together to fight for more, we quarrel between ourselves for a larger slice of the one pie. Black women fight between ourselves over men, instead of pursuing and using who we are and our strengths for lasting change; Black women and men fight between ourselves over who has more of a right to freedom, instead of seeing each other's struggles as part of our own and vital to our common goals; Black and white women fight between ourselves over who is the more oppressed, instead of seeing those areas in which our causes are the same. (Of course, this last separation is worsened by the intransigent racism that white women too often fail to, or cannot, address in themselves.)

Equanimity's strength derives from a combination of understanding and trust. It is based on understanding that the conflict and frustration we feel when we can't control the world doesn't come from our inability to do so but rather from the fact that we are trying to control the uncontrollable.

There is not much to choose between men. They are all a hotchpotch of greatness and littleness, of virtue and vice, of nobility and baseness. Some have more strength of character, or more opportunity, and so in one direction or another give their instincts freer play, but potentially they are the same.

Jesus’ enduring relevance is based on his historically proven ability to speak to, to heal and empower the individual human condition. He matters because of what he brought and what he still brings to ordinary human beings, living their ordinary lives and coping daily with their surroundings. He promises wholeness for their lives. In sharing our weakness he gives us strength and imparts through his companionship a life that has the quality of eternity.

Regret crossing the street for me, soldier?” Taking her hand into both of his, Alexander said, “Tania, I was spellbound by you from the first moment I saw you. There I was, living my dissolute life, and war had just started. My entire base was in disarray, people were running around, closing accounts, taking money out, grabbing food out of stores, buying up the entire Gostiny Dvor, volunteering for the army, sending their kids to camp—” He broke off. “And in the middle of my chaos, there was you!” Alexander whispered passionately. “You were sitting alone on this bench, impossibly young, breathtakingly blonde and lovely, and you were eating ice cream with such abandon, such pleasure, such mystical delight that I could not believe my eyes. As if there were nothing else in the world on that summer Sunday. I give you this so that if you ever need strength in the future and I’m not there, you don’t have to look far. You, with your high-heeled red sandals, in your sublime dress, eating ice cream before war, before going who knows where to find who knows what, and yet never having any doubt that you would find it. That’s what I crossed the street for, Tatiana. Because I believed that you would find it. I believed in you.

Loyalty, while it can be admirable is also conditional. Dependent on forces inside and out, on perceptions, on likes and dislikes. It can be misguided and flawed, even dumb depending on circumstance. Integrity, however, has no conditions. It cannot be earned. It is not based on circumstance, but on inherent strength, belief and purpose. To be called loyal isn't necessarily a compliment. Hitler's henchman were loyal. To be recognized for integrity is a true honor.

Each [co-worker] works his or her way, not your way. And each is entitled to work in his or her way. What matters is whether they perform and what their values are. As far as how they perform--each is likely to do it differently. The first secret to effectiveness is to understand the people you work with and depend on so that you can make use of their strengths, their ways of working, and their values. Working relationships are as much based on the people as they are on the work.

Children teach us that love is, in its purest form, a kind of service. The word has grown freighted with negative connotations. An individualistic, self-gratifying culture cannot easily equate contentment with being at someone else’s call. We are used to loving others in return for what they can do for us, for their capacity to entertain, charm or soothe us. Yet babies can do precisely nothing. There is, as slightly older children sometimes conclude with a sense of serious discomfort, no ‘point’ to them; that is their point. They teach us to give without expecting anything in return, simply because they need help badly – and we are in a position to provide it. We are inducted into a love based not on an admiration for strength, but on a compassion for weakness, a vulnerability common to every member of the species and one which has been and will eventually again be our own. Because it is always tempting to overemphasize autonomy and independence, these helpless creatures are here to remind us that no one is, in the end, ‘self-made’; we are all heavily in someone’s debt. We realize that life depends – quite literally – on the capacity for love.

Many survivors of relational and other forms of early life trauma are deeply troubled and often struggle with feelings of anger, grief, alienation, distrust, confusion, low self-esteem, loneliness, shame, and self-loathing. They seem to be prisoners of their emotions, alternating between being flooded by intense emotional and physiological distress related to the trauma or its consequences and being detached and unable to express or feel any emotion at all - alternations that are the signature posttraumatic pattern. These occur alongside or in conjunction with other common reactions and symptoms (e.g., depression, anxiety, and low self-esteem) and their secondary manifestations. Those with complex trauma histories often have diffuse identity issues and feel like outsiders, different from other people, whom they somehow can't seem to get along with, fit in with, or get close to, even when they try. Moreover, they often feel a sense of personal contamination and that no one understands or can help them. Quite frequently and unfortunately, both they and other people (including the professionals they turn to for help) do misunderstand them, devalue their strengths, or view their survival adaptations through a lens of pathology (e.g., seeing them as "demanding", "overdependent and needy", "aggressive", or as having borderline personality). Yet, despite all, many individuals with these histories display a remarkable capacity for resilience, a sense of morality and empathy for others, spirituality, and perseverance that are highly admirable under the circumstances and that create a strong capacity for survival. Three broad categories of survivorship, with much overlap between them, can be discerned: 1. Those who have successfully overcome their past and whose lives are healthy and satisfying. Often, individuals in this group have had reparative experiences within relationships that helped them to cope successfully. 2. Those whose lives are interrupted by recurring posttraumatic reactions (often in response to life events and experiences) that periodically hijack them and their functioning for various periods of time. 3. Those whose lives are impaired on an ongoing basis and who live in a condition of posttraumatic decline, even to the point of death, due to compromised medical and mental health status or as victims of suicide of community violence, including homicide.

is full of people and situations that don’t please us, so if we are waiting for perfect circumstances to make us happy, we will be waiting forever. That’s why we must learn to base our happiness and joy not on outward circumstances, but on the Lord’s presence inside us. Thankfully, we can learn not to fret or have any anxiety about anything, but in

Long black hair and deep clean blue eyes and skin pale white and lips blood red she's small and thin and worn and damaged. She is standing there. What are you doing here? I was taking a walk and I saw you and I followed you. What do you want. I want you to stop. I breathe hard, stare hard, tense and coiled. There is still more tree for me to destroy I want that fucking tree. She smiles and she steps towards me, toward toward toward me, and she opens he r arms and I'm breathing hard staring hard tense and coiled she puts her arms around me with one hand not he back of my head and she pulls me into her arms and she holds me and she speaks. It's okay. I breathe hard, close my eyes, let myself be held. It's okay. Her voice calms me and her arms warm me and her smell lightens me and I can feel her heart beat and my heart slows and I stop shaking an the Fury melts into her safety an she holds me and she says. Okay. Okay. Okay. Something else comes and it makes me feel weak and scared and fragile and I don't want to be hurt and this feeling is the feeling I have when I know I can be hurt and hurt deeper and more terribly than anything physical and I always fight it and control it and stop it but her voice calms me and her arms warm me and her smell lightens me and I can feel her heart beat and if she let me go right now I would fall and the need and confusion and fear and regret and horror and shame and weakness and fragility are exposed to the soft strength of her open arms and her simple word okay and I start to cry. I start to cry. I want to cry. It comes in waves. THe waves roll deep and from deep the deep within me and I hold her and she holds me tighter and i let her and I let it and I let this and I have not felt this way this vulnerability or allowed myself to feel this way this vulnerability since I was ten years old and I don't know why I haven't and I don't know why I am now and I only know that I am and that it is scary terrifying frightening worse and better than anything I've ever felt crying in her arms just crying in her ams just crying. She guides me to the ground, but she doesn't let me go. THe Gates are open and thirteen years of addiction, violence, hell and their accompaniments are manifesting themselves in dense tears and heavy sobs and a shortness of breath and a profound sense of loss. THe loss inhabits, fills and overwhelms me. It is the loss of a childhood of being a Teeenager of normalcy of happiness of love of trust anon reason of God of Family of friends of future of potential of dignity of humanity of sanity f myself of everything everything everything. I lost everything and I am lost reduced to a mass of mourning, sadness, grief, anguish and heartache. I am lost. I have lost. Everything. Everything. It's wet and Lilly cradles me like a broken Child. My face and her shoulder and her shirt and her hair are wet with my tears. I slow down and I start to breathe slowly and deeply and her hair smells clean and I open my eyes because I want to see it an it is all that I can see. It is jet black almost blue and radiant with moisture. I want to touch it and I reach with one of my hands and I run my hand from the crown along her neck and her back to the base of her rib and it is a thin perfect sheer and I let it slowly drop from the tips of my fingers and when it is gone I miss it. I do it again and again and she lets me do it and she doesn't speak she just cradles me because I am broken. I am broken. Broken. THere is noise and voices and Lilly pulls me in tighter and tighter and I know I pull her in tighter and tighter and I can feel her heart beating and I know she can feel my heart beating and they are speaking our hearts are speaking a language wordless old unknowable and true and we're pulling and holding and the noise is closer and the voices louder and Lilly whispers. You're okay. You're okay. You're okay.

Silicon Valley had perfected the image of itself as a meritocracy and touted that as one of its greatest strengths—that anyone could become a billionaire. In fact, tech has always been a mirrortocracy, full of people who liked their own reflection so much that they only saw value in those that looked the same. They keep copying themselves, choosing slight variations on the same avatar template. Financial success was proof of their talents, which was like the old cliché of starting on third base and thinking you hit a home run.

Performance in an endurance sport, as with many things, is only as good as the weakest link.

In this stillness, God exposes our desire for self-sufficiency and reminds us that His love for us is based on who we are and not what we do.

An Appreciative inquiry Conversation is the catalyst for strengths based innovation.

Above all, America sapped its strength by deciding to occupy Afghanistan and then invade Iraq. The failure of those interventions broke the mystique of America’s military might. Worse, the invasion showed the US violating the rules-based order it had long championed. Next came the global financial crisis of 2008, which dispelled the aura of America’s economic might.

The power of organized religions is based upon their contribution to social order and personal security, not to the search for truth. The goal of religions is submission to the will and common good of the tribe. The illogic of religions is not a weakness in them, but their essential strength. Acceptance of the bizarre creation myths binds the members together. Among

One challenge is that our ability to progress in our career is often determined by our effectiveness in responding to near-term needs. When high value is placed on solving these kinds of problems, it creates a culture in which leaders spend little or no time thinking about what could be done because they receive more accolades for simply doing what needs to be done.

... There can be no grounding of love and goodness without power (strength). Love that is not founded on inner strength is easily destroyed by power. Caring that is based only on the wish to be nice and to be comfortable in one's relationships blows away as soon as the wolf is at the door. This is true in people's personal lives, and it is paralleled in organizations.

Takamasa Saegusa: 'Seigen, a mere member of the Toudouza, had the effrontery to sully the sacred dueling ground. For that reason, our lord had already decided to subject him to tu-uchi before long. Cut off his head immediately, and stick it on a pike!' Gennosuke could hardly believe his ears. Such an insult to Irako Seigen was unwarranted. It was pride. For Gennosuke, Irako Seigen was pride itself. Takamasa Saegusa: 'Fujiki Gennosuke! It is the way of the samurai to take the head of the defeated enemy on the battleground. Do not hesitate! If you are a samurai, you must carry out the duty of a samurai!' Samurai... Saegusa, Lord of Izu, continued shouting, but Gennosuke did not attend. That word 'samurai' alone reverberated through his body. If one aims at the juncture between the base of the skull and the spine, decapitation is not that difficult, but Gennosuke could muster no more strength than a baby. He grew pale and trembled with the strain. He could only hack with his sword as if he were sawing wood. He felt nauseated, as if his own cells one after another were being annihilated. But this... Lord Tokugawa Tadanaga: 'I approve.' Takamasa Saegusa: 'Fujiki Gennosuke, for this splendid action you have received words of thanks from our lord. As a sign of his exceptional approval, you shall be given employment at Sunpu Castle. This great debt will by no means be forgotten. From this day forward you must offer your life to our lord!' Prostrating himself, Gennosuke vomited.

I want my girls to know who they are and have strong family connections. I want them to be educated. I want them to travel the world. I want them to be able to support themselves, and if they choose to be in a long-term relationship, it will be based on their strengths, not their weaknesses. And I know that in order for them to get there, it is important that I take more than a surface glance at how I ended up in my unhealthy and unsafe relationship with their father. Only then will I ever have any hope of keeping my history from repeating itself in their future.

But all of a sudden the scene changed; it was the memory, no longer of old impressions but of an old desire, only recently reawakened by the Fortuny gown in blue and gold, that spread before me another spring, a spring not leafy at all but on the contrary suddenly stripped of its trees and flowers by the name that I had just murmured to myself: “Venice”; a decanted springtime, which is reduced to its own essence and expresses the lengthening, the warming, the gradual unfolding of its days in the progressive fermentation, no longer, now, of an impure soil, but of a blue and virginal water, springlike without bud or blossom, which could answer the call of May only by the gleaming facets fashioned and polished by May, harmonising exactly with it in the radiant, unalterable nakedness of its dusky sapphire. Likewise, too, no more than the seasons to its flowerless creeks, do modern times bring any change to the Gothic city; I knew it, even if I could not imagine it, or rather, imagining it, this was what I longed for with the same desire which long ago, when I was a boy, in the very ardour of departure, had broken and robbed me of the strength to make the journey: to find myself face to face with my Venetian imaginings, to observe how that divided sea enclosed in its meanderings, like the sinuosities of the ocean stream, and urbane and refined civilization, but one that, isolated by their azure girdle, had evolved independently, had had its own schools of painting and architecture, to admire that fabulous garden of fruits and birds in coloured stone, flowering in the midst of the sea which kept it refreshed, lapped the base of the columns with its tide, and, like a somber azure gaze watching in the shadows, kept patches of light perpetually flickering on the bold relief of the capitals.

...My deepest personal reason for staying in Paris is that whatever I have as a character, good or bad, is based on the fact that since the age of four I have never run away from anything however painful or dangerous when I thought it was my duty to take a stand -- the American Ambassador to France upon being asked to evacuate Paris by the State Department on the eve of Nazi occupation of Paris in 1940

In my dreams, I entered a world where success was based on ethics and proper dealings, not bribes and scams. My vision of sucess including marrying Sophia, having joyful children, unassuming friends, and warmhearted neighbors. I aspired for an environment where I would be valued for my good character, not the strength of my aggression. I wanted to leave West Beirut, the four square miles of a lesser world.

The strategy of Fabius was not merely an evasion of battle to gain time, but calculated for its effect on the morale of the enemy-and, still more, for its effect on their potential allies. It was thus primarily a matter of war-policy, or grand strategy. Fabius recognized Hannibal's military superiority too well to risk a military decision. While seeking to avoid this, he aimed by military pin-pricks to wear down the invaders' endurance and, coincidentally, prevent their strength being recruited from the Italian cities or their Carthaginian base. The key condition of the strategy by which this grand strategy was carried out was that the Roman army should keep always to the hills, so as to nullify Hannibal's decisive superiority in cavalry. Thus this phase became a duel between the Hannibalic and the Fabian forms of the indirect approach.

There are few situations in life which are more difficult to cope with than an adolescent son or daughter during the attempt to liberate themselves.” Raising teenagers is not for the fragile, and that’s true even when everything is going just as it should. Parents of teenagers need supportive partners and friends to prop them up when they feel that they just can’t take one more push-off. Knowing that you can serve as a reliable, safe base allows your daughter to venture out into the world; having the strength to stay in place when your daughter clings to and rejects you in short order usually requires the loving support of adult allies.

The advantages of a propaganda that constantly “adds the power of organization” to the feeble and unreliable voice of argument, and thereby realizes, so to speak, on the spur of the moment, whatever it says, are obvious beyond demonstration. Foolproof against arguments based on a reality which the movements promised to change, against a counterpropaganda disqualified by the mere fact that it belongs to or defends a world which the shiftless masses cannot and will not accept, it can be disproved only by another, a stronger or better, reality. It is in the moment of defeat that the inherent weakness of totalitarian propaganda becomes visible. Without the force of the movement, its members cease at once to believe in the dogma for which yesterday they still were ready to sacrifice their lives. The moment the movement, that is, the fictitious world which sheltered them, is destroyed, the masses revert to their old status of isolated individuals who either happily accept a new function in a changed world or sink back into their old desperate superfluousness. The members of totalitarian movements, utterly fanatical as long as the movement exists, will not follow the example of religious fanatics and die the death of martyrs (even though they were only too willing to die the death of robots). Rather they will quietly give up the movement as a bad bet and look around for another promising fiction or wait until the former fiction regains enough strength to establish another mass movement.

All warfare is based on deception. Therefore, when capable, feign incapacity; when active, inactivity. When near, make it appear that you are far away; when far away, that you are near. Offer the enemy a bait to lure him; feign disorder and strike him. When he concentrates, prepare against him; where he is strong, avoid him. Anger his general and confuse him. Pretend inferiority and encourage his arrogance. Keep him under a strain and wear him down. When he is united, divide him. Attack where he is unprepared; sally out when he does not expect you. These are the strategist's keys to victory. It is not possible to discuss them beforehand. now if the estimates made in the temple before hostilities indicate victory it is because calculations show one's strength to be superior to that of his enemy; if they indicate defeat, it is because calculations show that one is inferior. With many calculations, one can win; with few one cannot. How much less chance of victory has one who makes none at all! By this means I examine the situation and the outcome will be clearly apparent.

Finally, note that strong partnerships are often based on contrasting rather than coinciding strengths, so you’ll want to avoid the comfortable trap of seeking someone too similar to yourself. In Plato’s Republic, guards were taught by poets. Views contrary to your own are always helpful, as sometimes you will see truth in them and effect change, and, if not, you will be stress-testing and ultimately strengthening your own convictions.

What makes my bed seem hard seeing it is soft? Or why slips downe the Coverlet so oft? Although the nights be long, I sleepe not tho, My sides are sore with tumbling to and fro. Were Love the cause, it's like I shoulde descry him, Or lies he close, and shoots where none can spie him? T'was so, he stroke me with a slender dart, Tis cruell love turmoyles my captive hart. Yeelding or striving doe we give him might, Lets yeeld, a burden easly borne is light. I saw a brandisht fire increase in strength, Which being not shakt, I saw it die at length. Yong oxen newly yokt are beaten more, Then oxen which have drawne the plow before. And rough jades mouths with stubburn bits are tome, But managde horses heads are lightly borne, Unwilling Lovers, love doth more torment, Then such as in their bondage feele content. Loe I confesse, I am thy captive I, And hold my conquered hands for thee to tie. What needes thou warre, I sue to thee for grace, With armes to conquer armlesse men is base, Yoke VenusDoves, put Mirtle on thy haire, Vulcan will give thee Chariots rich and faire. The people thee applauding thou shalte stand, Guiding the harmelesse Pigeons with thy hand. Yong men and women, shalt thou lead as thrall, So will thy triumph seeme magnificall. I lately cought, will have a new made wound, And captive like be manacled and bound. Good meaning, shame, and such as seeke loves wrack Shall follow thee, their hands tied at their backe. Thee all shall feare and worship as a King, Jo, triumphing shall thy people sing. Smooth speeches, feare and rage shall by thee ride, Which troopes hath alwayes bin on Cupids side: Thou with these souldiers conquerest gods and men, Take these away, where is thy honor then? Thy mother shall from heaven applaud this show, And on their faces heapes of Roses strow. With beautie of thy wings, thy faire haire guilded, Ride golden Love in Chariots richly builded. Unlesse I erre, full many shalt thou burne, And give woundes infinite at everie turne. In spite of thee, forth will thy arrowes flie, A scorching flame burnes all the standers by. So having conquerd Inde, was Bacchus hew, Thee Pompous birds and him two tygres drew. Then seeing I grace thy show in following thee, Forbeare to hurt thy selfe in spoyling mee. Beholde thy kinsmans Caesars prosperous bandes, Who gardes the conquered with his conquering hands. -- ELEGIA 2 (Quodprimo Amore correptus, in triumphum duci se a Cupidine patiatur)

Words are never frail. They have all the powers to change the personality and features of a man. The way he relates and depicts the things are based on the words he discovers. At one point where words portray happiness for someone, it also counts for the tears to some. The day we comprehend the strength of words, we would choose them more closely and patiently. Where we would prefer silence more over words. If words are our strength, they are our weakness too.

Tomatoes. Why tomatoes?  Think of it like this: Strength was how hard you could throw a tomato. Dexterity was how fast you could get to a tomato and allowed you to slice the fruit without hurting yourself. Constitution let you eat rotten tomatoes without getting sick. Intelligence let you know that a tomato was a fruit, while wisdom let you know not to put it in a fruit salad. Charisma allowed you to sell a tomato-based fruit salad. Perception let you spot tomatoes

Human being" is more a verb than a noun. Each of us is unfinished, a work in progress. Perhaps it would be most accurate to add the word "yet" to all our assessments of ourselves and each other . . . If life is process, all judgments are provisional, we can't judge something until it is finished. No one has won or lost until the race is over . . . In our instinctive attachments, our fear of change, and our wish for certainty and permanence, we may undercut the impermanence which is our greatest strength, our most fundamental identity. Without impermanence, there is no process. The nature of life is change. All hope is based on process . . . It is taken me somewhat longer to recognize that a diagnosis is simply another form of judgment. Naming a disease has limited usefulness. It does not capture life or even reflect it accurately. Illness, on the other hand, is a process, like life is. Much in the concept of diagnosis and cure is about fixing, and the narrow-bore focus on fixing people's problems can lead to denial of the power of their process. Years ago, I took full credit when people became well; their recovery was testimony to my skill and knowledge as a physician. I never recognized that without their biological, emotional, and spiritual process which could respond to my interventions, nothing could have changed at all. All the time I thought I was repairing, I was collaborating.

On June 6, 2005, CNN reported on the startling (to some) findings of a McMaster University research group, proclaiming that “six minutes of pure, hard exercise once a week could be just as effective as an hour of daily moderate activity.

... [O]ne of the most influential approaches to thinking about memory in recent years, known as connectionism, has abandoned the idea that a memory is an activated picture of a past event. Connectionist or neural network models are based on the principle that the brain stores engrams by increasing the strength of connections between different neurons that participate in encoding an experience. When we encode an experience, connections between active neurons become stronger, and this specific pattern of brain activity constitutes the engram. Later, as we try to remember the experience, a retrieval cue will induce another pattern of activity in the brain. If this pattern is similar enough to a previously encoded pattern, remembering will occur. The "memory" in a neural network model is not simply an activated engram, however. It is a unique pattern that emerges from the pooled contributions of the cue and the engram. A neural network combines information in the present environment with patterns that have been stored in the past, and the resulting mixture of the two is what the network remembers... When we remember, we complete a pattern with the best match available in memory; we do not shine a spotlight on a stored picture.

The minister whose sermons are made up merely of flowers of rhetoric, sprigs of quotation, sweet fancy, and perfumed commonplaces, is—consciously or unconsciously—posing in the pulpit. His literary charlotte-russes, sweet froth on a spongy, pulpy base, never helped a human soul,—they give neither strength nor inspiration. If the mind and heart of the preacher were really thrilled with the greatness and simplicity of religion, he would, week by week, apply the ringing truths of his faith to the vital problems of daily living. The test of a strong, simple sermon is results,—not the Sunday praise of his auditors, but their bettered lives during the week. People who pray on their knees on Sunday and prey on their neighbors on Monday, need simplicity in their faith.

The argument against faith is all based upon the rigorous analysis of the scriptures, and not upon the objective observation of the actual individual sensation of faith. Historical experiences of the Kingdom of God gave rise to all the scriptures in the world, but the scriptures themselves don’t account for the actual globally prevalent psychological element of faith or divinity in the human mind. Faith is a natural evolutionary trait of the human mind, selected by Mother Nature as an internal coping-mechanism.

How to Survive Racism in an Organization that Claims to be Antiracist: 10. Ask why they want you. Get as much clarity as possible on what the organization has read about you, what they understand about you, what they assume are your gifts and strengths. What does the organization hope you will bring to the table? Do those answers align with your reasons for wanting to be at the table? 9. Define your terms. You and the organization may have different definitions of words like "justice", "diveristy", or "antiracism". Ask for definitions, examples, or success stories to give you a better idea of how the organization understands and embodies these words. Also ask about who is in charge and who is held accountable for these efforts. Then ask yourself if you can work within the structure. 8. Hold the organization to the highest vision they committed to for as long as you can. Be ready to move if the leaders aren't prepared to pursue their own stated vision. 7. Find your people. If you are going to push back against the system or push leadership forward, it's wise not to do so alone. Build or join an antiracist cohort within the organization. 6. Have mentors and counselors on standby. Don't just choose a really good friend or a parent when seeking advice. It's important to have on or two mentors who can give advice based on their personal knowledge of the organization and its leaders. You want someone who can help you navigate the particular politics of your organization. 5. Practice self-care. Remember that you are a whole person, not a mule to carry the racial sins of the organization. Fall in love, take your children to the park, don't miss doctors' visits, read for pleasure, dance with abandon, have lots of good sex, be gentle with yourself. 4. Find donors who will contribute to the cause. Who's willing to keep the class funded, the diversity positions going, the social justice center operating? It's important for the organization to know the members of your cohort aren't the only ones who care. Demonstrate that there are stakeholders, congregations members, and donors who want to see real change. 3. Know your rights. There are some racist things that are just mean, but others are against the law. Know the difference, and keep records of it all. 2. Speak. Of course, context matters. You must be strategic about when, how, to whom, and about which situations you decide to call out. But speak. Find your voice and use it. 1. Remember: You are a creative being who is capable of making change. But it is not your responsibility to transform an entire organization.

When it comes to specifying the values particular to paganism, people have generally listed features such as these: an eminently aristocratic conception of the human individual; an ethics founded on honor (“shame” rather than “sin”); an heroic attitude toward life’s challenges; the exaltation and sacralization of the world, beauty, the body, strength, health; the rejection of any “worlds beyond”; the inseparability of morality and aesthetics; and so on. From this perspective, the highest value is undoubtedly not a form of “justice” whose purpose is essentially interpreted as flattening the social order in the name of equality, but everything that can allow a man to surpass himself. To paganism, it is pure absurdity to consider the results of the workings of life’s basic framework as unjust. In the pagan ethic of honor, the classic antithesis noble vs. base, courageous vs. cowardly, honorable vs. dishonorable, beautiful vs. deformed, sick vs. healthy, and so forth, replace the antithesis operative in a morality based on the concept of sin: good vs. evil, humble vs. vainglorious, submissive vs. proud, weak vs. arrogant, modest vs. boastful, and so on. However, while all this appears to be accurate, the fundamental feature in my opinion is something else entirely. It lies in the denial of dualism.

DEAR MAMA, I’m sorry it’s taken me so long to write. Every time I try to write to you and Papa I realize I’m not saying the things that are in my heart. That would be O.K., if I loved you any less than I do, but you are still my parents and I am still your child. I have friends who think I’m foolish to write this letter. I hope they’re wrong. I hope their doubts are based on parents who loved and trusted them less than mine do. I hope especially that you’ll see this as an act of love on my part, a sign of my continuing need to share my life with you. I wouldn’t have written, I guess, if you hadn’t told me about your involvement in the Save Our Children campaign. That, more than anything, made it clear that my responsibility was to tell you the truth, that your own child is homosexual, and that I never needed saving from anything except the cruel and ignorant piety of people like Anita Bryant. I’m sorry, Mama. Not for what I am, but for how you must feel at this moment. I know what that feeling is, for I felt it for most of my life. Revulsion, shame, disbelief—rejection through fear of something I knew, even as a child, was as basic to my nature as the color of my eyes. No, Mama, I wasn’t “recruited.” No seasoned homosexual ever served as my mentor. But you know what? I wish someone had. I wish someone older than me and wiser than the people in Orlando had taken me aside and said, “You’re all right, kid. You can grow up to be a doctor or a teacher just like anyone else. You’re not crazy or sick or evil. You can succeed and be happy and find peace with friends—all kinds of friends—who don’t give a damn who you go to bed with. Most of all, though, you can love and be loved, without hating yourself for it.” But no one ever said that to me, Mama. I had to find it out on my own, with the help of the city that has become my home. I know this may be hard for you to believe, but San Francisco is full of men and women, both straight and gay, who don’t consider sexuality in measuring the worth of another human being. These aren’t radicals or weirdos, Mama. They are shop clerks and bankers and little old ladies and people who nod and smile to you when you meet them on the bus. Their attitude is neither patronizing nor pitying. And their message is so simple: Yes, you are a person. Yes, I like you. Yes, it’s all right for you to like me too. I know what you must be thinking now. You’re asking yourself: What did we do wrong? How did we let this happen? Which one of us made him that way? I can’t answer that, Mama. In the long run, I guess I really don’t care. All I know is this: If you and Papa are responsible for the way I am, then I thank you with all my heart, for it’s the light and the joy of my life. I know I can’t tell you what it is to be gay. But I can tell you what it’s not. It’s not hiding behind words, Mama. Like family and decency and Christianity. It’s not fearing your body, or the pleasures that God made for it. It’s not judging your neighbor, except when he’s crass or unkind. Being gay has taught me tolerance, compassion and humility. It has shown me the limitless possibilities of living. It has given me people whose passion and kindness and sensitivity have provided a constant source of strength. It has brought me into the family of man, Mama, and I like it here. I like it. There’s not much else I can say, except that I’m the same Michael you’ve always known. You just know me better now. I have never consciously done anything to hurt you. I never will. Please don’t feel you have to answer this right away. It’s enough for me to know that I no longer have to lie to the people who taught me to value the truth. Mary Ann sends her love. Everything is fine at 28 Barbary Lane. Your loving son, MICHAEL

Nay, in the very matter of our world, the traces of the celestial commonwealth are not quite lost. Memory passes through the womb and hovers in the air. The Muse is a real thing. A faint breath, as Virgil says, reaches even the late generations. Our mythology is based on a solider reality than we dream: but it is also at an almost infinite distance from that base. And when they told him this, Ransom at last understood why mythology was what it was - gleams of celestial strength and beauty falling on a jungle of filth and imbecility.

Discernment, the ability to see beyond the literal to the divine essential, has ever been God's gift to women. Since Eve, women have faced the challenge of ambiguous choices that carry with them holy, life-altering consequences. On the correct resolution of these abilities hangs the future of generations, the civilizing of society, the basic dignity of the human race, and mortal life itself. Daily, women must make decisions based on things not seen or even known clearly. Often these decisions must be based on what serves the greater good for the greatest number. Often such decisions require women to set aside their own well-being in favor of another's. It is a source of strength and comfort to many women to know that inherent in their divine nature is this innate ability to be in tune with God's purposes.

What can we do when we have hurt people and nowthey consider us to be their enemy? Thereare few things to do. The first thing is to take the time to say, “I am sorry, I hurt you out of my ignorance, out of my lack of mindfulness, out of my lack of skillfulness. I will try my best to change myself. I don’t dare to say anything more to you.” Sometimes, we do not have the intention to hurt, but because we are not mindful or skillful enough, we hurt someone. Being mindful in our daily life is important, speaking in a way that will not hurt anyone. The second thing to do is to try to bring out the best part in ourselves, to transform ourselves. That is the only way to demonstrate what you have just said. When you have become fresh and pleasant, the other person will notice very soon. Then when there is a chance to approach that person, you can come to her as a flower and she will notice immediately that you are quite different. You may not have to say anything. Just seeing you like that, she will accept you and forgive you. That is called “speaking with your life and not just with words.” When you begin to see that your enemy is suffering, that is the beginning of insight. When you see in yourself the wish that the other person stop suffering,that is a sign of real love. But be careful. Sometimes you may think that you are stronger than you actually are. To test your real strength, try going to the other person to listen and talk to him or her, and you will discover right away whether your loving compassion is real. You need the other person in order to test. If you just meditate on some abstract principle such as understanding or love, it may be just your imagination and not real understanding or real love. Reconciliation opposes all forms of ambition, without taking sides. Most of us want to take sides in each encounter or conflict. We distinguish right from wrong based on partial evidence or hearsay. We need indignation in order to act, but even righteous, legitimate indignation is not enough. Our world does not lack people willing to throw themselves into action. What we need are people who are capable of loving, of not taking sides so that they can embrace the whole of reality.

Vitellius gave orders for depleting the strength of the legions and auxiliaries. Recruiting was forbidden, and discharges offered without restriction. This policy was disastrous for the country and unpopular among the soldiers, who found that their turn for work and danger came round all the more frequently, now that there were so few to share the duties. Besides, their efficiency was demoralized by luxury. Nothing was left of the old-fashioned discipline and the good rules of our ancestors, who preferred to base the security of Rome on character and not on money.

The distributed nature of solar energy is a problem only if you are thinking like a utility, trying to produce all of your power in one place. But it can be a good thing if you think about making every building into its own energy source, about making whole cities into their own grid, about bringing power to the billions who are not hooked up to the grid at all. Just thinking about a space-based solar power system highlights (pun intended) that solar power’s weaknesses from an old-style industrial perspective may be its strength in the Next Great Generation’s point of view.

Why is westernization so attractive to Muslims as it is for everyone else? It is irresistible because it is easy. Contemporary civilization is based on self-indulgence while that of Islam require sacrifice, altruism, discipline, self-control and endurance which are difficult. But self-indulgence leads to decadence and decline while the opposite qualities, which Islam demands, lead to superior strength, unity and virtue. If practiced in its right spirit, Islam leads to social integration. Self-indulgent materialism leads to social disintegration and ultimately collective suicide.

[...] For instance, a gay man who played with dolls in his childhood, dresses pink and engages in anal sex with another man triggers a gender prejudice, by proxy rather than based on a characteristic of their own, like racism and classism do: dolls and pink are traditionally associated with the feminine sphere, anal sexuality has a higher stigma mainly because a more visible power level play comes into effect (with a dominant and a submissive role) than other sex positions. Consequently, when a man crosses his "designated" gender role boundary of masculinity, strength, dominance into femininity, weakness, submission, then he is no longer valued as a human being, for the man has become [or is] a woman. Therefore, homophobia and transphobia are actually by-products of misogyny, which is is turn gynophobic whitewashing, deeply rooted in the dominant ideology of patriarchy and historical sexism.

Since the greatest room for each person's growth is in the areas of his greatest strength, you should focus your training time and money on educating him about his strengths and figuring out ways to build on these strengths rather than on remedially trying to plug his 'skill gaps.' You will find that this one shift in emphasis will pay huge dividends. In one fell swoop you will sidestep three potential pitfalls to building a strengths-based organization: the 'I don't have the skills and knowledge I need' problem, the 'I don't know what I'm best at' problem, and the 'my manager doesn't know what I'm best at' problem.

Let lions cease to prowl and fight, Let eagles clip their wings, Let men of might give up their right, The foolish poet sings. Let lords of gold and Caesars bold Forever pass away, Enrich the slaves; enthrone the knaves, The base-born prophets say. Yet I maintain with hand and pen The other side of things. The bold man’s right to rule and reign, The way of gods and kings. So capture crowns of wealth and power (If you’ve the strength and can) For strife is life’s eternal dower, And nothing’s under ban. Ye lions, wake and hunt and fight, Ye eagles, spread your wings, Ye men of might, believe you’re right For you indeed are kings.

My co-founder, Ali Schultz, taught me the wisdom of horses. Horses, with their supernatural ability to use their limbic nervous systems to discern truth and congruency, do not base their choice of the leader of their herd on strength or intellectual wisdom. Nor is their choice based on which member might keep the herd safe from a predator wolf. They choose the one who feels the group best and who cares the most. They choose the horse—usually a mare—who is most capable of holding that care in a way that calms the whole group. They’re marked by the attunement to the inner and outer needs of those they have the honor to serve and lead.

Refinement through degeneration.—History teaches that the most self-sustaining branch of a people will be the one where most individuals have a sense of community as a result of the similarity in their habitual and indiscussible principles, that is, as a result of their common beliefs. Here good, sound customs are strengthened, here the subordination of the individual is learned and character is already given steadiness as a gift at birth and has it afterward reinforced by upbringing. The danger for these strong communities based upon individuals who all share a similar character is a gradual increase in inherited stupidity, which trails all stability like its shadow. It is the more unconstrained, the much more uncertain and morally weaker individuals upon whom spiritual progress depends in such communities: these are the people who attempt new things and, in general, many different things. Because of their weakness, countless individuals of this kind perish without much visible effect; but in general, especially when they have descendants, they loosen things up and inflict from time to time a wound upon the stable element of a community. Precisely in this wounded and weakened spot, the collective being is inoculated, as it were, with something new; but its strength as a whole must be great enough to absorb this new thing into its blood and to assimilate it. Degenerate natures are of the highest significance wherever progress is to ensue. A partial weakening has to precede every large-scale advance. The strongest natures maintain the type; the weaker ones help to develop it further.

Democracy, indeed, has a fair-appearing name and conveys the impression of bringing equal rights to all through equal laws, but its results are seen not to agree at all with its title. Monarchy, on the contrary, has an unpleasant sound, but is a most practical form of government to live under. For it is easier to find a single excellent man than many of them, section 2and if even this seems to some a difficult feat, it is quite inevitable that the other alternative should be acknowledged to be impossible; for it does not belong to the majority of men to acquire virtue. And again, even though a base man should obtain supreme power, yet he is preferable to the masses of like character, as the history of the Greeks and barbarians and of the Romans themselves proves. section 3For successes have always been greater and more frequent in the case both of cities and of individuals under kings than under popular rule, and disasters do not happen so frequently under monarchies as under mob-rule. Indeed, if ever there has been a prosperous democracy, it has in any case been at its best for only a brief period, so long, that is, as the people had neither the numbers nor the strength sufficient to cause insolence to spring up among them as the result of good fortune or jealousy as the result of ambition.

The purity of peace, which is genuine happiness, cannot be found outside of you in material possessions, accomplishments, or other people. Pleasure is a fleeting emotion based on an external factor. But true happiness is who you are, and does not depend on anything else. When you are at peace, you are more than enough. You are pure life--complete, fulfilled, whole, and you are everything you could possibly want or need. You feel sufficiently independent and whole, yet connected to life and every being on the planet. Peace is true fulfillment. Once peace is consistently maintained, it is unwavering, no matter the strength of the storm surrounding you.

First, this is what we welcome now above all, that human beings are making a new start here and there to rebuild life with the strength and the faith of their indestructible hearts. There are others who could try this but who still just stand there, staring and trying to make sense of it all, and for whom sadness and sloth finally become utterly insurmountable. And this even though, based on feeling and reflection, only one thing is urgently needed: to attach oneself somewhere to nature with unconditional purpose, to what is strong, striving, and bright, and to move forward without guile, even if it can happen only in the least important, daily matters.

Beliefs are based on perspectives of power, albeit subconsciously. A person who feels enslaved will value freedom as its manifestations will yield power to that person. A person who has more power will value justice, as this can be used to earn him ascendence over those who have more power. A person with overflowing power will value the love of humanity as it is for him his body of control. Indeed, a person of power will be courteous, friendly, and may even genuinely love his enemies as they present means, obstacles, for him to test his strength. A lion will not be angered over a mouse. His relative power is too great. Defensiveness betrays weakness. (On Nietzsche)

He told me the story of the butterfly emerging from the hard pupa. Its life begins as an “ugly” caterpillar. When the time is right, it forms a pupa and retreats behind its hard walls. Within its shell, it transforms into a butterfly, unseen, unheard. When ready, it uses its tiny, sharp claws at the base of its forewings to crack a small opening in the hard, protective outer shell. It squeezes through this tiny opening and struggles to make its way out. This is a difficult, painful and prolonged process. Misguided compassion may make us want to enlarge the hole in the pupa, imagining that it would ease the butterfly’s task. But that struggle is necessary; as the butterfly squeezes its body out of the tiny hole, it secretes fluids within its swollen body. This fluid goes to its wings, strengthening them; once they’ve emerged, as the fluid dries, the delicate creatures are able to take flight. Making the hole bigger to “help” the butterfly and ease its struggle will only debilitate it. Without the struggle, its wings would never gain strength. It would never fly.

Lastly, since the greatest room for each person's growth lies in his areas of greatest strength, you should devise ways to help each person grow his career without necessarily promoting him up the corporate ladder and out of his areas of strength. In this organization 'promotion' will mean finding ways to give prestige, respect, and financial reward to anyone who has achieved word-class performance in any role, no matter where that role is in the hierarchy. By doing so you will overcome the remaining two obstacles to building a strengths-based organization: the 'even though I'm now in the wrong role, it was the only way to grow my career' problem and the 'I'm in a pass-through role that no one respects' problem.

The principal advantage of narrative writing is that it assists us place our life experiences in a storytelling template. The act of strict examination forces us to select and organize our past. Narration provides an explanatory framework. Human beings often claim to understand events when they manage to formulate a coherent story or narrative explaining what factors caused a specific incident to occur. Stories assist the human mind to remember and make decisions based on informative stories. Narrative writing also prompts periods of intense reflection that leads to more writing that is ruminative. Contemplative actions call for us to track the conscious mind at work rendering an accounting of our weaknesses and our strengths, folly and wisdom.

The traitor elves of the World Above professed to hate evil. In reality, Quenthel thought, they feared what they didn’t understand. Thanks to the tutelage of Lolth, the drow did, and having understood it, they embraced it. For evil, like chaos, was one of the fundamental forces of Creation, manifest in both the macrocosm of the wide world and the microcosm of the individual soul. As chaos gave rise to possibility and imagination, so evil engendered strength and will. It made sentient beings aspire to wealth and power. It enabled them to subjugate, kill, rob, and deceive. It allowed them to do whatever was required to better themselves with never a crippling flicker of remorse. Thus, evil was responsible for the existence of civilization and for every great deed any hero had ever performed. Without it, the peoples of the world would live like animals. It was amazing that so many races, blinded by false religions and philosophies, had lost sight of this self-evident truth. In contrast, the dark elves had based a society on it, and that was one of the points of superiority that served to exalt them above all other races.

The R6 Resilience Change Management Framework is a cyclical framework that consists of six iterative puzzle pieces: 1. Review the Macro/Micro Changes: This iteration emphasizes the importance of scanning (mostly) the external environment to identify emerging trends, disruptions, and opportunities. By understanding the broader context in which the organization operates, leaders can anticipate future challenges and proactively adapt their strategies. There should never be a time in the organizations existence where it stops reviewing the macro changes. There are times, though, when micro changes (internal) are where the focus needs to be. 2. Reassess the Business’ Capabilities in the Context of Macro Changes: This iteration is fundamentally about “who are we, and how can we really add value?” It also involves a critical evaluation of the organization's strengths, weaknesses, opportunities, and threats in light of the identified macro changes. This reassessment helps to identify areas where the organization needs to adapt or transform its capabilities to remain competitive. This iteration is largely inward-looking, focused on the organization. But it tempered with the idea that “how do our capabilities allow us to add value to our customers lives (existing or new).” 3. Redefine Target Market(s) Based on Reassessment of Capabilities: This iteration focuses on aligning the organization's target markets with the evolving needs and preferences of customers, the changing competitive landscape, and the new reality of the businesses capabilities. This may involve identifying new customer segments, developing personalized offerings, creating seamless omnichannel experiences, or approaching the same target market in new ways (offering them new kinds of value, or the same kind of value in new ways). 4. Redirect Capabilities Toward Redefined Target Market: This iteration involves realigning the organization's resources, processes, and strategies to effectively serve the redefined target markets. This may require investments in new technologies, optimization of supply chains, or the development of innovative products and services. 5. Restructure the Organization: This iteration focuses on adapting the organization's structure, culture, and talent to support the desired changes. This may involve creating agile teams, fostering a culture of innovation, or empowering employees to make decisions through new policies. 6. Repeat in Perpetuity – or – Render Paradigm Shift [R6-RPS]: This iteration underscores the importance of continuous monitoring, evaluation, and adaptation. The R6 framework is not a one-time process in response to a change event, but an iterative cycle that enables organizations to remain agile and resilient in the face of ongoing change. Additionally, there are times when before repeating the cycle, a business may want/need to render an external paradigm shift by introducing a product or service or way of doing things that fundamentally changes the market – fundamentally changes the value exchange between customers, employees and organizations.

I want to marry you, not because you have the strength of will to save my desperate country, but because you have stolen my heart for some months now, and I want to spend every second I can in your presence. If you choose to marry me, I will treasure your love and loyalty more than the crown jewels, and I will do my best to make you happy and to make you smile and laugh for the rest of your life. I am from Erlauf, not Trieux, and most of my worth is based on my military position rather than my royal title. It’s not what you deserve, but I ask that you would consider it, consider me. Cinderella, will you marry me?” Friedrich’s eye shone with love, and perhaps a little fear. He was usually a man nearly impossible to read. The display of trust twisted her heart. Cinderella

Anger is useful," says our adversary, "because it makes men more ready to fight." According to that mode of reasoning, then, drunkenness also is a good thing, for it makes men insolent and daring, and many use their weapons better when the worse for liquor: nay, according to that reasoning, also, you may call frenzy and madness essential to strength, because madness often makes men stronger. Why, does not fear often by the rule of contraries make men bolder, and does not the terror of death rouse up even arrant cowards to join battle? Yet anger, drunkenness, fear, and the like, are base and temporary incitements to action, and can furnish no arms to virtue, which has no need of vices, although they may at times be of some little assistance to sluggish and cowardly minds.

As Franklin repeatedly stressed in his letters to his son, America should not replicate the rigid ruling hierarchies of the Old World, the aristocratic structures and feudal social orders based on birth rather than merit. Instead, its strength would be its creation of a proud middling people, a class of frugal and industrious shopkeepers and tradesmen who were assertive of their rights and proud of their status.

Shirley had been another tough nut to crack, and she hadn’t cracked yet. She was an old mainline Protestant who still believed that works and being a good person would get her to heaven. She was into Social Justice Issues based on God is love. Judge not that you are not judged. And most committed to the second commandment ‘Love thy neighbor,’ with no mention of the first, ‘Love the Lord your God with heart, soul, strength, and mind.

A relationship in which one partner can express hostile feelings but the other cannot is based on a serious imbalance of power. Yet, the woman who sees herself as powerless in such a relationship is not seeing things as they really are. She actually has more power than her partner, because he is far more dependent on her than she is on him. She just doesn't realize it. His neediness, his fears of abandonment, his need to be in total control, his intense possessiveness, and his distorted view of reality make him a paper tiger. No matter how powerful he appears, he feels powerful only when he is subjugating and controlling her. These defenses give him a sense of safety but also keep him locked into a very rigid way of behaving. In contrast, once the woman learns to accurately assess her real strengths, she is in a much better position than he is to change her behavior and her life.

There rose a Thought in me, and I asked myself: 'What art thou afraid of? Wherefore, like a coward, dost thou forever pip and whimper, and go cowering and trembling? Despicable biped! what is the sum-total of the worst that lies before thee? Death? Well, Death; and say the pangs of Tophet too, and all that the Devil and Man may, will or can do against thee! Hast thou not a heart; canst thou not suffer whatsoever it be; and, as a Child of Freedom, though outcast, trample Tophet itself under thy feet, while it consumes thee? Let it come, then; I will meet it and defy it!' And as I so thought, there rushed like a stream of fire over my whole soul; and I shook base Fear away from me forever. I was strong, of unknown strength; a spirit, almost a god. Ever from that time, the temper of my misery was changed: not Fear or whining Sorrow was it, but Indignation and grim fire-eyed Defiance.

It is well-known that a big percentage of all marriages in the United States end in divorce or separation (about 39 percent, according to the latest data).[30] But staying together is not what really counts. Analysis of the Harvard Study data shows that marriage per se accounts for only 2 percent of subjective well-being later in life.[31] The important thing for health and well-being is relationship satisfaction. Popular culture would have you believe the secret to this satisfaction is romantic passion, but that is wrong. On the contrary, a lot of unhappiness can attend the early stages of romance. For example, researchers find that it is often accompanied by rumination, jealousy, and “surveillance behaviors”—not what we typically associate with happiness. Furthermore, “destiny beliefs” about soul mates or love being meant to be can predict low forgiveness when paired with attachment anxiety.[32] Romance often hijacks our brains in a way that can cause the highs of elation or the depths of despair.[33] You might accurately say that falling in love is the start-up cost for happiness—an exhilarating but stressful stage we have to endure to get to the relationships that actually fulfill us. The secret to happiness isn’t falling in love; it’s staying in love, which depends on what psychologists call “companionate love”—love based less on passionate highs and lows and more on stable affection, mutual understanding, and commitment.[34] You might think “companionate love” sounds a little, well, disappointing. I certainly did the first time I heard it, on the heels of great efforts to win my future wife’s love. But over the past thirty years, it turns out that we don’t just love each other; we like each other, too. Once and always my romantic love, she is also my best friend.

We believe that a fundamental measure of our success will be the shareholder value we create over the long term. This value will be a direct result of our ability to extend and solidify our current market leadership position. The stronger our market leadership, the more powerful our economic model. Market leadership can translate directly to higher revenue, higher profitability, greater capital velocity, and correspondingly stronger returns on invested capital. Our decisions have consistently reflected this focus. We first measure ourselves in terms of the metrics most indicative of our market leadership: customer and revenue growth, the degree to which our customers continue to purchase from us on a repeat basis, and the strength of our brand. We have invested and will continue to invest aggressively to expand and leverage our customer base, brand, and infrastructure as we move to establish an enduring franchise.

Fourteen years of sharing political power in the Republic, of making all the compromises that were necessary to maintain coalition governments, had sapped the strength and the zeal of the Social Democrats until their party had become little more than an opportunist pressure organization, determined to bargain for concessions for the trade unions on which their strength largely rested. It might be true, as some Socialists said, that fortune had not smiled on them: the Communists, unscrupulous and undemocratic, had split the working class; the depression had further hurt the Social Democrats, weakening the trade unions and losing the party the support of millions of unemployed, who in their desperation turned either to the Communists or the Nazis. But the tragedy of the Social Democrats could not be explained fully by bad luck. They had had their chance to take over Germany in November 1918 and to found a state based on what they had always preached: social democracy. But they lacked the decisiveness to do so. Now at the dawn of the third decade they were a tired, defeatist party, dominated by old, well-meaning but mostly mediocre men. Loyal to the Republic they were to the last, but in the end too confused, too timid to take the great risks which alone could have preserved it, as they had shown by their failure to act when Papen turned out a squad of soldiers to destroy constitutional government in Prussia.

People who create successful strategic relationships demonstrate 10 essential character traits:    1. Authentic. They are genuine, honest, and transparent. They are cognizant of (and willing to admit to) their strengths and weaknesses.    2. Trustworthy. They build relationships on mutual trust. They have a good reputation based on real results. They have integrity: their word is their bond. People must know, like, and trust you before sharing their valuable social capital.    3. Respectful. They are appreciative of the time and efforts of others. They treat subordinates with the same level of respect as they do supervisors.    4. Caring. They like to help others succeed. They’re a source of mutual support and encouragement. They pay attention to the feelings of others and have good hearts.    5. Listening. They ask good questions, and they are eager to learn about others—what’s important to them, what they’re working on, what they’re looking for, and what they need—so they can be of help.    6. Engaged. They are active participants in life. They are interesting and passionate about what they do. They are solution minded, and they have great “gut” instincts.    7. Patient. They recognize that relationships need to be cultivated over time. They invest time in maintaining their relationships with others.    8. Intelligent. They are intelligent in the help they offer. They pass along opportunities at every chance possible, and they make thoughtful, useful introductions. They’re not ego driven. They don’t criticize others or burn bridges in relationships.    9. Sociable. They are nice, likeable, and helpful. They enjoy being with people, and they are happy to connect with others from all walks of life, social strata, political persuasions, religions, and diverse backgrounds. They are sources of positive energy.   10. Connected. They are part of their own network of excellent strategic relationships.

That is what a clear vision gives you: a way to decipher whether a decision is good or bad for you, based on whether it gets you closer or further away from where you want your life to go. Does the picture you have in your mind of your ideal future get blurrier or sharper because of this thing you’re about to do? The happiest and most successful people in the world do everything in their power to avoid bad decisions that confuse matters and drag them away from their goals. Instead, they focus on making choices that bring clarity to their vision and bring them closer to achieving it. It doesn’t matter if they’re considering a small thing or a huge thing, the decision-making process is always the same. The only difference between them and us, between me and you, between any two people, is the clarity of the picture we have for our future, the strength of our plan to get there, and whether or not we have accepted that the choice to make that vision a reality is ours and ours alone.

Lord Dunmore, the last royal governor of Virginia, called upon slaves and indentured servants alike to rebel, and eight hundred immediately responded, making their way to Norfolk, a temporary British base. These were enrolled under Dunmore’s banner as the “Loyal Ethiopian Regiment” and wore shirts with the inscription LIBERTY TO SLAVES stitched across the front. “If [Dunmore] is not crushed before spring,” Washington wrote, “he will become the most formidable enemy America has. His strength will increase as a snowball.

A man does not come to the almshouse or the jail by the tyranny of fate or circumstance, but by the pathway of grovelling thoughts and base desires. Nor does a pure-minded man fall suddenly into crime by stress of any mere external force; the criminal thought had long been secretly fostered in the heart, and the hour of opportunity revealed its gathered power. Circumstance does not make the man; it reveals him to himself No such conditions can exist as descending into vice and its attendant sufferings apart from vicious inclinations, or ascending into virtue and its pure happiness without the continued cultivation of virtuous aspirations; and man, therefore, as the lord and master of thought, is the maker of himself the shaper and author of environment. Even at birth the soul comes to its own and through every step of its earthly pilgrimage it attracts those combinations of conditions which reveal itself, which are the reflections of its own purity and, impurity, its strength and weakness. Men do not attract that which they want, but that which they are. Their whims, fancies, and ambitions are thwarted at every step, but their inmost thoughts and desires are fed with their own food, be it foul or clean. The "divinity that shapes our ends" is in ourselves; it is our very self. Only himself manacles man: thought and action are the gaolers of Fate—they imprison, being base; they are also the angels of Freedom—they liberate, being noble. Not what he wishes and prays for does a man get, but what he justly earns. His wishes and prayers are only gratified and answered when they harmonize with his thoughts and actions.

Research has borne out the fact that we strive for higher self-esteem in the face of mortality. After thinking about their death, Israeli soldiers whose self-esteem was strongly tied to their driving ability drove faster on a simulator. Elsewhere, those who based their self-worth on physical strength generated a stronger handgrip after they thought about death; those who based their self-worth on physical fitness reported increased intentions to exercise; and those who based their self-worth on beauty reported greater concern about their appearance.

Did you have a kid in your neighborhood who always hid so good, nobody could find him? We did. After a while we would give up on him and go off, leaving him to rot wherever he was. Sooner or later he would show up, all mad because we didn't keep looking for him. And we would get mad back because he wasn't playing the game the way it was supposed to be played. There's hiding and there's finding, we'd say. And he'd say it was hide-and-seek, not hide-and-give-UP, and we'd all yell about who made the rules and who cared about who, anyway, and how we wouldn't play with him anymore if he didn't get it straight and who needed him anyhow, and things like that. Hide-and-seek-and-yell. No matter what, though, the next time he would hide too good again. He's probably still hidden somewhere, for all I know. As I write this, the neighborhood game goes on, and there is a kid under a pile of leaves in the yard just under my window. He has been there a long time now, and everybody else is found and they are about to give up on him over at the base. I considered going out to the base and telling them where he is hiding. And I thought about setting the leaves on fire to drive him out. Finally, I just yelled, "GET FOUND, KID!" out the window. And scared him so bad he probably wet his pants and started crying and ran home to tell his mother. It's real hard to know how to be helpful sometimes. A man I know found out last year he had terminal cancer. He was a doctor. And knew about dying, and he didn't want to make his family and friends suffer through that with him. So he kept his secret. And died. Everybody said how brave he was to bear his suffering in silence and not tell everybody, and so on and so forth. But privately his family and friends said how angry they were that he didn't need them, didn't trust their strength. And it hurt that he didn't say good-bye. He hid too well. Getting found would have kept him in the game. Hide-and-seek, grown-up style. Wanting to hide. Needing to be sought. Confused about being found. "I don't want anyone to know." "What will people think?" "I don't want to bother anyone." Better than hide-and-seek, I like the game called Sardines. In Sardines the person who is It goes and hides, and everybody goes looking for him. When you find him, you get in with him and hide there with him. Pretty soon everybody is hiding together, all stacked in a small space like puppies in a pile. And pretty soon somebody giggles and somebody laughs and everybody gets found. Medieval theologians even described God in hide-and-seek terms, calling him Deus Absconditus. But me, I think old God is a Sardine player. And will be found the same way everybody gets found in Sardines - by the sound of laughter of those heaped together at the end. "Olly-olly-oxen-free." The kids out in the street are hollering the cry that says "Come on in, wherever you are. It's a new game." And so say I. To all those who have hid too good. Get found, kid! Olly-olly-oxen-free.

Lucien was walking at my side. The only live things I had ever owned were lovely pricks, their roots buried in black moss. I cherished several such, and I wanted them in all the flower of their strength. These plants were my pride. Such was my fervor that their bearers themselves were amazed at their unwonted beauty. Nevertheless, each remained fastened, by a mysterious and solid base, to the male whose chief branch it was; he owned it more than I did. It was his. Some flies were buzzing around Lucien. My hand mentally made the gesture of chasing them away. This plant was going to belong to me.

Without being aware of it, Carlos was making a distinction in relationships that Aristotle had made more than two thousand years earlier in his Nicomachean Ethics. Aristotle wrote that there is a kind of a friendship ladder, from lowest to highest. At the bottom—where emotional bonds are weakest and the benefits are lowest—are friendships based on utility: deal friends, to use Carlos’s coinage. You are friends in an instrumental way, one that helps each of you achieve something else you want, such as professional success. Higher up are friends based on pleasure. You are friends because of something you like and admire about the other person. They are entertaining, or funny, or beautiful, or smart, for example. In other words, you like an inherent quality, which makes it more elevated than a friendship of utility, but it is still basically instrumental. At the highest level is Aristotle’s “perfect friendship,” which is based on willing each other’s well-being and a shared love for something good and virtuous that is outside either of you. This might be a friendship forged around religious beliefs or passion for a social cause. What it isn’t is utilitarian. The other person shares in your passion, which is intrinsic, not instrumental. Of

... as Herman (1992b) cogently noted two decades ago, these personality disorders can be iatrogenic, causing harm to individuals as an inadvertent result of the social stigma they carry and the widespread (but not entirely accurate) belief among professionals and insurers that those with Cluster B personality disorders (especially borderline personality disorder[BPD]) cannot be treated successfully, cannot recover, and are a headache to practitioners. For example, the BPD diagnosis continues to be applied predominantly to women often, but not always, in a negative way, usually signifying that they are irrational and beyond help. Describing posttraumatic symptoms as a personality disorder not only can be demoralizing for the client due to its connotation that something is defective with his or her core self (i.e., personality) but also may misdirect the therapist by implying that the patient's core personality should be the focus of treatment rather than trauma-related adaptations that affect but are distinct from the core self. In this way, both therapists and their clients may overlook personality strengths and capacities that are healthy and sources of resilience that can be a basis for building on and enhancing (rather than "fixing" or remaking) the patient's core self and personality.

Even if the powers destroy us," he said, "who are we, to condemn them? As well might a fleeting word judge the speaker that forms it. Perhaps they use us for their own high ends, use our strength and our weakness, our joy and our pain, in some theme inconceivable to us, and excellent." But I protested, "What theme could justify such waste, such futility? And how can we help judging; and how otherwise can we judge than by the light of our own hearts, by which we judge ourselves? It would be base to praise the Star Maker, knowing that he was too insensitive to care about the fate of his worlds." Bvalltu was silent in his mind for a moment. Then he looked up, searching among the smoke-clouds for a daytime star. And then he said to me in his mind, "If he saved all the worlds, but tormented just one man, would you forgive him? Or if he was a little harsh only to one stupid child? What has our pain to do with it, or our failure? Star Maker! It is a good word, though we can have no notion of its meaning. Oh, Star Maker, even if you destroy me, I must praise you. Even if you torture my dearest. Even if you torment and waste all your lovely worlds, the little figments of your imagination, yet I must praise you. For if you do so, it must be right. In me it would be wrong, but in you it must be right.

What rending pains were close at hand! Death! and what a death! worse than any other that is to be named! Water, be it cold or warm, that which buoys up blue icefields, or which bathes tropical coasts with currents of balmy bliss, is yet a gentle conqueror, kisses as it kills, and draws you down gently through darkening fathoms to its heart. Death at the sword is the festival of trumpet and bugle and banner, with glory ringing out around you and distant hearts thrilling through yours. No gnawing disease can bring such hideous end as this; for that is a fiend bred of your own flesh, and this — is it a fiend, this living lump of appetites? What dread comes with the thought of perishing in flames! but fire, let it leap and hiss never so hotly, is something too remote, too alien, to inspire us with such loathly horror as a wild beast; if it have a life, that life is too utterly beyond our comprehension. Fire is not half ourselves; as it devours, arouses neither hatred nor disgust; is not to be known by the strength of our lower natures let loose; does not drip our blood into our faces with foaming chaps, nor mouth nor slaver above us with vitality. Let us be ended by fire, and we are ashes, for the winds to bear, the leaves to cover; let us be ended by wild beasts, and the base, cursed thing howls with us forever through the forest.

The lack of traces is the trace of his Perfect One. In the immensity of the strength of his spirit, compared to the limited consciousness of human beings, he appears to hardly know he exists. In the guise of weakness, he has true strength; he knows he is powerful and yet appears weak. He knows he is enlightened and yet appears small and mediocre. He dulls what is sharp, clarifies what is confused, tones down his shining nature, and is outwardly identical with what is ordinary. He progresses without advancing; he absorbs without conquering; he has without owning. Becoming like everybody else, he becomes different from everybody. As he goes on, he is as prudent as one who crosses a winter stream; vigilant as one who knows he is surrounded by enemies; cold as a stranger; ephemeral as a melting snowflake; rough as a tree trunk; wide as the great valleys; impenetrable as deep water; inaccessible as solitary peaks. He arrives without walking; he penetrates without looking; achieves without willing; acts without doing; he just vanishes. He is obeyed without commanding; he wins without struggling; he draws people to himself without calling for them. How disheartening to those who uphold the myth of manhood based on muscles and metallic strength: this alone is the true man, the absolute man! He absorbs within himself the ambiguous virtue of the female.

His concept of allochrony - initially introduced shyly as 'untimeliness', then later radicalized to an exit from modernity - is based on the idea, as suggestive as it is fantastic, that antiquity has no need of repetitions enacted in subsequent periods, because it 'essentially' returns constantly on its own strength. In other words, antiquity - or the ancient - is not an overcome phase of cultural development that is only represented in the collective memory and can be summoned by the wilfulness of education. It is rather a kind of constant present - a depth time, a nature time, a time of being - that continues underneath the theatre of memory and innovation that occupies cultural time.

Our present system based on preparing children for individual upward mobility into the system by making “us” like “them” is destroying our communities because those who succeed in the system leave the community while those who don’t take out their frustration and sense of failure in acts of vandalism. It is leaving too many children behind, labeling too many as suffering from attention deficit disorder and therefore requiring Ritalin, and widening the gap between the very rich and the very poor. The main cause of youth violence and addiction to drugs, I believe, is youth powerlessness. We have turned young people into parasites with no socially necessary or productive roles, nothing to do for eighteen years but go to school, play, and watch TV. Rich and poor, in the suburbs and the inner city, they are, as Paul Goodman pointed out years ago, “Growing Up Absurd,”4 deprived of the natural and normal ways of learning the relationship between cause and effect, actions and consequences by which the species has survived and evolved down through the millennia. Then we wonder why teenagers lack a sense of social responsibility. Schoolchildren need to be involved in community-building activities from an early age, both to empower themselves and to transform their communities from demoralizing wastelands into sources of strength and renewal. Their heads work better when their hearts and hands are engaged.

for ordinary African Americans, coping with hegemonic gender ideology can be so demanding that generating alternatives can seem virtually impossible. But the importance of this task cannot be underestimated because African American survival may depend on it. One important task lies in rejecting dominant gender ideology, in particular, its use of the thesis of "weak men, strong women" as a source of Black social control. Because hegemonic masculinity equates strength with dominance, an antiracist politics must challenge this connection. Within this project, the fundamental premise of any progressive Black gender ideology is that it cannot be based on someone else's subordination. This means that definitions of Black masculinity that rely on the subordination of Black women, poor people, children, LGBT people, or anyone else become invalid. Definitions of Black femininity that do not challenge relations of sexism, economic exploitation, age, heterosexism, and other markers of social inequality also become suspect. Rather than trying to be strong within existing gender ideology, the task lies in rejecting a gender ideology that measures masculinity and femininity using gendered definitions of strength. In this endeavor to craft a more progressive Black gender ideology, African American men and women face similar yet distinctive challenges. The task for African American men lies in developing new definitions of masculinity that uncouple strength from its close ties to male dominance. Good Black men need not rule their families with an iron hand, assault one another, pursue endless booty calls, and always seem to be "in control" in order to avoid the sigma of weakness. The task for African American women lies in redefining strength in ways that simultaneously enable Black women to reclaim historical sources of female power, yet reject the exploitation that has often accompanied that power. Good Black women need not be stoic mules whose primary release from work and responsibility comes once a week on Sunday morning. New definitions of strength would enable Black men and women alike to be seen as needing and worthy of one another's help and support without being stigmatized as either overly weak or unnaturally strong.

He wondered vaguely why he was like that. How did other people—people like Denniston or Dimble—find it so easy to saunter through the world with all their muscles relaxed and a careless eye roving the horizon, bubbling over with fancy and humor, sensitive to beauty, not continually on their guard and not needing to be? What was the secret of that fine, easy laughter which he could not by any efforts imitate? Everything about them was different. They could not even fling themselves into chairs without suggesting by the very posture of their limbs a certain lordliness, a leo-nine indolence. There was elbow room in their lives, as there had never been in his. They were Hearts: he was only a Spade. Still, he must be getting on. . . . Of course, Jane was a Heart. He must give her her freedom. It would be quite unjust to think that his love for her had been basely sensual. Love, Plato says, is the son of Want. Mark’s body knew better than his mind had known till recently, and even his sensual desires were the true index of something which he lacked and Jane had to give. When she first crossed the dry and dusty world which his mind inhabited she had been like a spring shower; in opening himself to it he had not been mistaken. He had gone wrong only in assuming that marriage, by itself, gave him either power or title to appropriate that freshness. As he now saw, one might as well have thought one could buy a sunset by buying the field from which one had seen it. He rang the bell and asked for his bill.

Mass culture is Peter Pan culture. It tells us that if we close our eyes, if we visualize what we want, if we have faith in ourselves, if we tell God that we believe in miracles, if we tap into our inner strength, if we grasp that we are truly exceptional, if we focus on happiness, our lives will be harmonious and complete. This cultural retreat into illusion, whether peddled by positive psychologists, Hollywood, or Christian preachers, is a form of magical thinking. It turns worthless mortgages and debt into wealth. It turns the destruction of our manufacturing base into an opportunity for growth. It turns alienation and anxiety into a cheerful conformity. It turns a nation that wages illegal wars and administers off-shore penal colonies where it openly practices torture into the greatest democracy on earth.

It is useful to divide the history of international relations into three periods, though in doing so we must be careful not to confuse these three periods with these three stages of the power transitions though each nation passes... In the first period, there were as yet no industrial nations. Although.. differed... all were still pre-industrial... in the stage one of the power transition, the stage of potential power. There were differences in power between one nations and another, but these differences were not based upon industrial strength... The second period, in which we still live (1958 n.n.), is the period of the industrial revolution. In this period some nations have industrialized and others have not. In terms of the power transition, some nations are in stage 1, some in stage 2, and some in stage 3. Differences in power between nations are tremendous. At the beginning of this period, the nations that industrialized first had a great power advantage…, but as the period progressed, they began to be hard-pressed by other nations entering stage 2 behind them. The third period still lies in the future. It will begin when all the nations of the world have become fully industrial, i.e., when all have entered stage 3 of the power transition. At this point, the nations will again resemble each other more closely, as they did in the first period. Differences in power will continue to exists, if nations continue to be the unties of political organization, but whatever differences there are will not be based upon differential industrial advancement as they are today, but upon other, as yet unknown factors (p. 306).

It was perhaps, then, not surprising that it was Colonel Beppo Schmid, not General Martini, who on 16 July submitted to Göring the principal intelligence appreciation of the RAF, which became the basis for the Luftwaffe General Staff’s plans. He underestimated the strength of squadrons, claiming they were eighteen aircraft strong, when in fact they had between twenty-two and twenty-four aircraft. He also stated that only a limited number of airfields could be considered operational with modern maintenance and supply installations, which was nonsense. He badly underestimated current aircraft production figures to the tune of about 50 per cent and claimed there was ‘little strategic flexibility’, when, in fact, Dowding’s air defence system provided exactly the opposite. The Me110, he claimed, was a superior fighter to the Hurricane. Even more glaring were the omissions. The Luftwaffe had no concept of how the air defence system worked, no concept of there being three different commands – Fighter, Coastal and Bomber – and no understanding of how repairs were organized. ‘The Luftwaffe is clearly superior to the RAF,’ he concluded, ‘as regards strength, equipment, training, command and location of bases.’7 He was correct in terms of strength only. The rest of his claims were utter twaddle. On the eve of Adlertag, Schmid further reassured the Luftwaffe General Staff that some 350 British fighters had been destroyed since the beginning of July and that they were already being shot down faster than they could be produced. In fact, up to 12 August, 181 had been destroyed and more than 700 new fighter aircraft built.8 The gulf between fact and fiction was quite startling.

The great self-limitation practiced by man for ten centuries yielded, between the fourteenth and seventeenth centuries, the whole flower of the so-called "Renaissance." The root, usually, does not resemble the fruit in appearance, but there is an undeniable connection between the root's strength and juiciness and the beauty and taste of the fruit. The Middle Ages, it seems, have nothing in common with the Renaissance and are opposite to it in every way; nonetheless, all the abundance and ebullience of human energies during the Renaissance were based not at all on the supposedly "renascent" classical world, nor on the imitated Plato and Virgil, nor on manuscripts torn from the basements of old monasteries, but precisely on those monasteries, on those stern Franciscians and cruel Dominicans, on Saints Bonaventure, Anselm of Canterbury, and Bernard of Clairvaux. The Middle Ages were a great repository of human energies: in the medieval man's asceticism, self-abnegation, and contempt for his own beauty, his own energies, and his own mind, these energies, this heart, and this mind were stored up until the right time. The Renaissance was the epoch of the discovery of this trove: the thin layer of soil covering it was suddenly thrown aside, and to the amazement of following centuries dazzling, incalculable treasures glittered there; yesterday's pauper and wretched beggar, who only knew how to stand on crossroads and bellow psalms in an inharmonious voice, suddenly started to bloom with poetry, strength, beauty, and intelligence. Whence came all this? From the ancient world, which had exhausted its vital powers? From moldy parchments? But did Plato really write his dialogues with the same keen enjoyment with which Marsilio Ficino annotated them? And did the Romans, when reading the Greeks, really experience the same emotions as Petrarch, when, for ignorance of Greek, he could only move his precious manuscripts from place to place, kiss them now and then, and gaze sadly at their incomprehensible text? All these manuscripts, in convenient and accurate editions, lie before us too: why don't they lead us to a "renascence" among us? Why didn't the Greeks bring about a "renascence" in Rome? And why didn't Greco-Roman literature produce anything similar to the Italian Renaissance in Gaul and Africa from the second to the fourth century? The secret of the Renaissance of the fourteenth-fifteenth centuries does not lie in ancient literature: this literature was only the spade that threw the soil off the treasures buried underneath; the secret lies in the treasures themselves; in the fact that between the fourth and fourteenth centuries, under the influence of the strict ascetic ideal of mortifying the flesh and restraining the impulses of his spirit, man only stored up his energies and expended nothing. During this great thousand-year silence his soul matured for The Divine Comedy; during this forced closing of eyes to the world - an interesting, albeit sinful world-Galileo was maturing, Copernicus, and the school of careful experimentation founded by Bacon; during the struggle with the Moors the talents of Velasquez and Murillo were forged; and in the prayers of the thousand years leading up to the sixteenth century the Madonna images of that century were drawn, images to which we are able to pray but which no one is able to imitate. ("On Symbolists And Decadents")

The first step in retracing our way to health is to abandon our attachment to what is called positive thinking. Too many times in the course of palliative care work I sat with dejected people who expressed their bewilderment at having developed cancer. “I have always been a positive thinker,” one man in his late forties told me. “I have never given in to pessimistic thoughts. Why should I get cancer?” As an antidote to terminal optimism, I have recommended the power of negative thinking. “Tongue in cheek, of course,” I quickly add. “What I really believe in is the power of thinking.” As soon as we qualify the word thinking with the adjective positive, we exclude those parts of reality that strike us as “negative.” That is how most people who espouse positive thinking seem to operate. Genuine positive thinking begins by including all our reality. It is guided by the confidence that we can trust ourselves to face the full truth, whatever that full truth may turn out to be. As Dr. Michael Kerr points out, compulsive optimism is one of the ways we bind our anxiety to avoid confronting it. That form of positive thinking is the coping mechanism of the hurt child. The adult who remains hurt without being aware of it makes this residual defence of the child into a life principle. The onset of symptoms or the diagnosis of a disease should prompt a two-pronged inquiry: what is this illness saying about the past and present, and what will help in the future? Many approaches focus only on the second half of that healing dyad without considering fully what led to the manifestation of illness in the first place. Such “positive” methods fill the bookshelves and the airwaves. In order to heal, it is essential to gather the strength to think negatively. Negative thinking is not a doleful, pessimistic view that masquerades as “realism.” Rather, it is a willingness to consider what is not working. What is not in balance? What have I ignored? What is my body saying no to? Without these questions, the stresses responsible for our lack of balance will remain hidden. Even more fundamentally, not posing those questions is itself a source of stress. First, “positive thinking” is based on an unconscious belief that we are not strong enough to handle reality. Allowing this fear to dominate engenders a state of childhood apprehension. Whether or not the apprehension is conscious, it is a state of stress. Second, lack of essential information about ourselves and our situation is one of the major sources of stress and one of the potent activators of the hypothalamicpituitary-adrenal (HPA) stress response. Third, stress wanes as independent, autonomous control increases. One cannot be autonomous as long as one is driven by relationship dynamics, by guilt or attachment needs, by hunger for success, by the fear of the boss or by the fear of boredom. The reason is simple: autonomy is impossible as long as one is driven by anything. Like a leaf blown by the wind, the driven person is controlled by forces more powerful than he is. His autonomous will is not engaged, even if he believes that he has “chosen” his stressed lifestyle and even if he enjoys his activities. The choices he makes are attached to invisible strings. He is still unable to say no, even if it is only to his own drivenness. When he finally wakes up, he shakes his head, Pinocchio-like, and says, “How foolish I was when I was a puppet.

We must simultaneously serve suffering and beauty. The long patience, the strength, the secret cunning such service calls for are the virtues that establish the very renaissance we need. One word more. This undertaking, I know, cannot be accomplished without dangers and bitterness. We must accept the dangers: the era of chairbound artists is over. But we must reject the bitterness. One of the temptations of the artist is to believe himself solitary, and in truth he hears this shouted at him with a certain base delight. But this is not true. He stands in the midst of all, in the same rank, neither higher nor lower, with all those who are working and struggling. His very vocation, in the face of oppression, is to open the prisons and to give a voice to the sorrows and joys of all. This is where art, against its enemies, justifies itself by proving precisely that it is no one’s enemy.

Ultimately, this cosmologem is not just a piece of funerary geography, but conveys basic truths about the nature of human existence. It relates that the dead have no need for their memories, having passed beyond the realm in which those memories have value. But the memories of the departed are not without value for those who are yet living. The accumulated memories of the dead comprise the totality of human history. Preserved and appreciated, they are the source of true wisdom, the wisdom that is based on the full sweep of human experiences rather than the idiosyncratic events of one human life. In the last analysis, the present depends upon the past, the living upon the dead, and this world upon the other. Those who die do not just pass on but continue to contribute to the sustenance of this world, as the world of the living draws strength, meaning, and wisdom from the world of the dead, much as one draws water from a spring.

Friendship: the word has come to mean many different things among the various races and cultures of both the Underdark and the surface of the Realms. In Menzoberranzan, friendship is generally born out of mutual profit. While both parties are better off for the union, it remains secure. But loyalty is not a tenet of drow life, and as soon as a friend believes that he will gain more without the other, the union - and likely the other's life - will come to a swift end. I have had few friends in my life, and if I live a thousand years, I suspect that this will remain true. There is little to lament in this fact, though, for those who have called me friend have been persons of great character and have enriched my existence, given it worth. First there was Zaknafein, my father and mentor who showed me that I was not alone and that I was not incorrect in holding to my beliefs. Zaknafein saved me, from both the blade and the chaotic, evil, fanatic religion that damns my people. Yet I was no less lost when a handless deep gnome came into my life, a svirfneblin that I had rescued from certain death, many years before, at my brother Dinin's merciless blade. My deed was repaid in full, for when the svirfneblin and I again met, this time in the clutches of his people, I would have been killed - truly would have preferred death - were it not for Belwar Dissengulp. My time in Blingdenstone, the city of the deep gnomes, was such a short span in the measure of my years. I remember well Belwar's city and his people, and I always shall. Theirs was the first society I came to know that was based on the strengths of community, not the paranoia of selfish individualism. Together the deep gnomes survive against the perils of the hostile Underdark, labor in their endless toils of mining the stone, and play games that are hardly distinguishable from every other aspect of their rich lives. Greater indeed are pleasures that are shared. - Drizzt Do'Urden

In Erikson’s words: “A meaningful old age…serves the need for that integrated heritage which gives indispensable perspective on the life cycle. Strength here takes the form of that detached yet active concern with life bounded with death, which we call wisdom…” The notion of integrity connotes the ability to tie together, to relate to others outside oneself. Erikson thought that the perspective of an older person is based on a new definition of identity, which could be summarized in the sentence “I am what survives me.” If toward the end of life I conclude that nothing of myself is likely to survive, despair is likely to take over. But if I have identified with some more enduring entities, my survival will provide a sense of connection, of continuity, that keeps despair at bay. If I love my grandchildren, or the work I have accomplished, or the causes I have championed, then I am bound to feel a part of the future even after personal death. Jonas Salk calls this attitude “being a good ancestor.

While irrational faith is rooted in submission to a power which is felt to be overwhelmingly strong, omniscient and omnipotent, and in the abdication of one's own power and strength, rational faith is based upon the opposite experience. We have this faith in a thought because it is the result of our own observation and thinking. We have faith in the potentialities of others, of ourselves, and of mankind because, and only to the degree to which, we have experienced the growth of our own potentialities, the reality of growth in ourselves, the strength of our own power of reason and of love. The basis of rational faith is productiveness; to live by our faith means to live productively. It follows that the belief in power (in the sense of domination) and the use of power are the reverse of faith. To believe in power that exists is identical with disbelief in the growth of potentialities which are as yet unrealized. It is a prediction of the future based solely on the manifest present; but it turns out to be a grave miscalculation, profoundly irrational in its oversight of the human potentialities and human growth. There is no rational faith in power. There is submission to it or, on the part of those who have it, the wish to keep it. While to many power seems to be the most real of all things, the history of man has proved it to be the most unstable of all human achievements. Because of the fact that faith and power are mutually exclusive, all religions and political systems which originally are built on rational faith become corrupt and eventually lose what strength they have, if they rely on power or ally themselves with it. To have faith requires courage, the ability to take a risk, the readiness even to accept pain and disappointment. Whoever insists on safety and security as primary conditions of life cannot have faith; whoever shuts himself off in a system of defense, where distance and possession are his means of security, makes himself a prisoner. To be loved, and to love, need courage, the courage to judge certain values as of ultimate concern—and to take the jump and stake everything on these values.

On May 21, 1941, Camp de Schirmeck, Natzweiler-Struthof, located 31 miles southwest of Strasbourg in the Vosges Mountains, was opened as the only Nazi Concentration Camp established on present day French territory. Intended to be a transit labor camp it held about 52,000 detainees during the three and a half years of its existence. It is estimated that about 22,000 people died of malnutrition and exertion while at the concentration camp during those years. Natzweiler-Struthof was the location of the infamous Jewish skeleton collection used in the documentary movie “Le nom des 86” made from data provided by the notorious Hauptsturmführer August Hirt. On November 23, 1944, the camp was liberated by the French First Army under the command of the U.S. Sixth Army Group. It is presently preserved as a museum. Boris Pahor, the noted author was interned in Natzweiler-Struthof for having been a Slovene Partisan, and wrote his novel “Necropolis,” named for a large, ancient Greek cemetery. His story is based on his Holocaust experiences while incarcerated at Camp de Schirmeck.

It’s becoming clearer daily that we’ve been thrust into a fourth wave of feminism, the most ironic and contradictory wave yet: the wave where men make the best women. The objective of this wave is equal outcomes for all humans rather than individual freedoms, opportunities, and the ending of sex-based discrimination. This ideology is in direct opposition to traditional American values. Fourth-wave feminism no longer just attends to the struggles of women; it’s a demand for the elimination of “men” and “women” by rendering them the same and interchangeable. While many modern Americans wouldn’t consider themselves feminists, most still support legal, social, and economic equality between the sexes. Most of those who openly and proudly call themselves feminists believe men and women are equal and the same, which is why I mentioned I wouldn’t have previously considered myself a feminist. While I certainly believe men and women were created equal and in God’s image, I don’t believe they are the same. Men and women are inherently and beautifully different. Neither is inferior to the other, as we each have unique strengths and weaknesses.

Ionic is the ‘opposites attract’ chemical bond,” Elizabeth explained as she emerged from behind the counter and began to sketch on an easel. “For instance, let’s say you wrote your PhD thesis on free market economics, but your husband rotates tires for a living. You love each other, but he’s probably not interested in hearing about the invisible hand. And who can blame him, because you know the invisible hand is libertarian garbage.” She looked out at the audience as various people scribbled notes, several of which read “Invisible hand: libertarian garbage.” “The point is, you and your husband are completely different and yet you still have a strong connection. That’s fine. It’s also ionic.” She paused, lifting the sheet of paper over the top of the easel to reveal a fresh page of newsprint. “Or perhaps your marriage is more of a covalent bond,” she said, sketching a new structural formula. “And if so, lucky you, because that means you both have strengths that, when combined, create something even better. For example, when hydrogen and oxygen combine, what do we get? Water—or H2O as it’s more commonly known. In many respects, the covalent bond is not unlike a party—one that’s made better thanks to the pie you made and the wine he brought. Unless you don’t like parties—I don’t—in which case you could also think of the covalent bond as a small European country, say Switzerland. Alps, she quickly wrote on the easel, + a Strong Economy = Everybody Wants to Live There. In a living room in La Jolla, California, three children fought over a toy dump truck, its broken axle lying directly adjacent to a skyscraper of ironing that threatened to topple a small woman, her hair in curlers, a small pad of paper in her hands. Switzerland, she wrote. Move. “That brings us to the third bond,” Elizabeth said, pointing at another set of molecules, “the hydrogen bond—the most fragile, delicate bond of all. I call this the ‘love at first sight’ bond because both parties are drawn to each other based solely on visual information: you like his smile, he likes your hair. But then you talk and discover he’s a closet Nazi and thinks women complain too much. Poof. Just like that the delicate bond is broken. That’s the hydrogen bond for you, ladies—a chemical reminder that if things seem too good to be true, they probably are.” She walked

Managerial abilities, bureaucratic skills, technical expertise, and political talent are all necessary, but they can be applied only to goals that have already been defined by military policies, broad and narrow. And those policies can be only as good as strategy, operational art of war, tactical thought, and plain military craft that have gone into their making. At present, the defects of structure submerge or distort strategy and operational art, they out rightly suppress tactical ingenuity, and they displace the traditional insights and rules of military craft in favor of bureaucratic preferences, administrative convenience, and abstract notions of efficiency derived from the world of business management. First there is the defective structure for making of military decisions under the futile supervision of the civilian Defense Department; then come the deeply flawed defense policies and military choices, replete with unnecessary costs and hidden risks; finally there come the undoubted managerial abilities, bureaucratic skills, technical expertise, and political talents, all applied to achieve those flawed policies and to implement those flawed choices. By this same sequence was the fatally incomplete Maginot Line built, as were all the Maginot Lines of history, each made no better by good government, technical talent, careful accounting, or sheer hard work. Hence the futility of all the managerial innovations tried in the Pentagon over the years. In the purchasing of weapons, for example, “total package” procurement, cost plus incentive contracting, “firm fixed price” purchasing have all been introduced with much fanfare, only to be abandoned, retried, and repudiated once again. And each time a new Secretary of Defense arrives, with him come the latest batch of managerial innovations, many of them aimed at reducing fraud, waste, and mismanagement-the classic trio endlessly denounced in Congress, even though they account for mere percentage points in the total budget, and have no relevance at all to the failures of combat. The persistence of the Administrator’s Delusion has long kept the Pentagon on a treadmill of futile procedural “reforms” that have no impact at all on the military substance of our defense. It is through strategy, operational art, tactical ingenuity, and military craft that the large savings can be made, and the nation’s military strength greatly increased, but achieving long-overdue structural innovations, from the central headquarters to the combat forces, from the overhead of bases and installations to the current purchase of new weapons. Then, and only then, will it be useful to pursue fraud, waste, and mismanagement, if only to save a few dollars more after the billions have already been saved. At present, by contrast, the Defense Department administers ineffectively, while the public, Congress, and the media apply their energies to such petty matters as overpriced spare parts for a given device in a given weapon of a given ship, overlooking at the same time the multibillion dollar question of money spent for the Navy as a whole instead of the Army – whose weakness diminishes our diplomatic weight in peacetime, and which could one day cause us to resort to nuclear weapons in the face of imminent debacle. If we had a central military authority and a Defense Department capable of strategy, we should cheerfully tolerate much fraud, waste, and mismanagement; but so long as there are competing military bureaucracies organically incapable of strategic combat, neither safety nor economy will be ensured, even if we could totally eliminate every last cent of fraud, waste, and mismanagement.

Did you ever consider how ridiculous it would be to try to cram on a farm—to forget to plant in the spring, play all summer and then cram in the fall to bring in the harvest? The farm is a natural system. The price must be paid and the process followed. You always reap what you sow; there is no shortcut. This principle is also true, ultimately, in human behavior, in human relationships. They, too, are natural systems based on the law of the harvest. In the short run, in an artificial social system such as school, you may be able to get by if you learn how to manipulate the man-made rules, to “play the game.” In most one-shot or short-lived human interactions, you can use the Personality Ethic to get by and to make favorable impressions through charm and skill and pretending to be interested in other people’s hobbies. You can pick up quick, easy techniques that may work in short-term situations. But secondary traits alone have no permanent worth in long-term relationships. Eventually, if there isn’t deep integrity and fundamental character strength, the challenges of life will cause true motives to surface and human relationship failure will replace short-term success. Many people with secondary greatness—that is, social recognition for their talents—lack primary greatness or goodness in their character. Sooner or later, you’ll see this in every long-term relationship they have, whether it is with a business associate, a spouse, a friend, or a teenage child going through an identity crisis. It is character that communicates most eloquently. As Emerson once put it, “What you are shouts so loudly in my ears I cannot hear what you say.” There are, of course, situations where people have character strength but they lack communication skills, and that undoubtedly affects the quality of relationships as well. But the effects are still secondary. In the last analysis, what we are communicates far more eloquently than anything we say or do. We all know it. There are people we trust absolutely because we know their character. Whether they’re eloquent or not, whether they have the human relations techniques or not, we trust them, and we work successfully with them. In the words of William George Jordan, “Into the hands of every individual is given a marvelous power for good or evil—the silent, unconscious, unseen influence of his life. This is simply the constant radiation of what man really is, not what he pretends to be.

Just as there are batterers who will victimize partner after partner, so are there serial victims, women who will select more than one violent man. Given that violence is often the result of an inability to influence events in any other way, and that this is often the result of an inability or unwillingness to effectively communicate, it is interesting to consider the wide appeal of the so-called strong and silent type. The reason often cited by women for the attraction is that the silent man is mysterious, and it may be that physical strength, which in evolutionary terms brought security, now adds an element of danger. The combination means that one cannot be completely certain what this man is feeling or thinking (because he is silent), and there might be fairly high stakes (because he is strong and potentially dangerous). I asked a friend who has often followed her attraction to the strong and silent type how long she likes men to remain silent. “About two or three weeks,” she answered, “Just long enough to get me interested. I like to be intrigued, not tricked. The tough part is finding someone who is mysterious but not secretive, strong but not scary.” One of the most common errors in selecting a boyfriend or spouse is basing the prediction on potential. This is actually predicting what certain elements might add up to in some different context: He isn’t working now, but he could be really successful. He’s going to be a great artist—of course he can’t paint under present circumstances. He’s a little edgy and aggressive these days, but that’s just until he gets settled. Listen to the words: isn’t working; can’t paint; is aggressive. What a person is doing now is the context for successful predictions, and marrying a man on the basis of potential, or for that matter hiring an employee solely on the basis of potential, is a sure way to interfere with intuition. That’s because the focus on potential carries our imagination to how things might be or could be and away from how they are now. Spousal abuse is committed by people who are with remarkable frequency described by their victims as having been “the sweetest, the gentlest, the kindest, the most attentive,” etc. Indeed, many were all of these things during the selection process and often still are—between violent incidents. But even though these men are frequently kind and gentle in the beginning, there are always warning signs. Victims, however, may not always choose to detect them.

I saw the Tracker—but that’s wrong, really. I saw right to where the tracking thing was. I saw those winnowing tentacles come out again, and the front figure pause, and then—it’s the only word that actually describes it—ooze on again on its via dolorosa. And at that the hind figure seemed to summon all its strength. It seemed to open out a fringe of arms or tentacles, a sort of corona of black rays spread out. It gaped with a full expansion, and even I could feel that there was a perfectly horrible attraction, or vacuum drag, being exerted. That was horrible enough, with the face of the super-suffering man now almost under me resonating my own terror. But the worst thing was that, as the tentacles unwrapped and winnowed out toward their prey, I saw they weren’t really tentacles at all. They were spreading cracks, veins, fissures, rents of darkness expanding from a void, a gap of pure blackness. There’s only one way to say it—one was seeing right through the solid world into a gap, an ultimate maelstrom. And from it was spreading out a—I can only call it so—a negative sunrise of black radiation that would deluge and obliterate everything. Of course it was still only a fissure, a vent, but one realized—This is a hole, a widening hole, that has been pierced in the dike that defends the common-sense, sensuous world. Through this vortex-hole that is rapidly opening, over this lip and brink, everything could slip, fall in, find no purchase, be swallowed up. It was like watching a crumbling cliff with survivors clinging to it being undercut and toppling into a black tide that had swallowed up its base. This negative force could drag the solidest things from their base, melt them, engulf the whole hard, visible world. And we were right on that brink. What was after us, for I knew now I was in its field, was not a thing of any passions or desires. Those are limited things, satiable things—in a way, balanced things, and so familiar, safe even, almost friendly in comparison with this. You know the grim saying, “You can give a sop to Cerberus, but not to his Master.” No, this was—that’s the technical term, I found, coined by those who have been up against this and come back alive—this was absolute Deprivation, really insatiable need, need that nothing can satisfy, absolute refusal to give, to yield. It is the second strongest thing in the universe, and, indeed, outside that. It could swallow the whole universe, and the universe would go for nothing, because in that gap the whole universe could fill not a bit of it. It would remain as empty, as gaping, as insatiable as ever, for it is the bottomless pit made by unstanchable Lack.

I want to make people understand that boxing ourselves into tiny cubbies based on class, race, ethnicity, religion—anything, really—comes from a poverty of mind, a poverty of imagination. The world is dull and cruel when we isolate ourselves. Survival, true survival of the body and soul, requires creativity, freedom of thought, collaboration. You might have time and I might have land. You might have ideas and I might have strength. You might have a tomato and I might have a knife. We need each other. We need to say: I honor the things that you respect and I value the things you cherish. I am not better than you. You are not better than me. Nobody is better than anybody else. Nobody is who you think they are at first glance. We need to see beyond the projections we cast onto each other. Each of us is so much grander, more nuanced, and more extraordinary than anybody thinks, including ourselves. I’ve flown on private planes, I’ve lounged on private beaches. I’ve fallen asleep at night with no shelter, no parents, no country, no food. I’ve been made to feel worthless and disposable by the world. I’ve seen enough to know that you can be a human with a mountain of resources and you can be a human with nothing, and you can be a monster either way. Everywhere, and especially at both extremes, you can find monsters. It’s at the extremes that people are most scared—

I was most pleasantly surprised, with this chart, to see a Yod pointing at the Moon. After all, what other planet influences changeable behaviour and creates a strong magnetic pull? I am tempted to say that the problem of the Bermuda Triangle has been solved: it was the Moon all along! But it is obviously more complicated than that. For one thing, there is a theory that there is an energy vortex operating through the earth, with a corresponding ‘problem’ area on the other side of the world, based near the west coast of Australia in the Indian Ocean. I noticed when I was looking at my Atlas that these trouble spots are on, or near, the Tropic of Cancer in the north, and the Tropic of Capricorn in the south. Being that these circles are the northern-most and southern-most positions of the Sun as it passes over the earth at the summer and winter solstices, there must be a residue of magnetic energy along those lines. To create a vortex, another energy line must be intersecting each tropical line at a right angle (90°). We can see this energy line on the chart: the Pluto-Midheaven opposition would be operating at full strength, as the critical degree is within 45’ of true (meaning, that the difference between the position of Pluto and the Midheaven, directly overhead, is almost exactly 180°). Because Mars is conjunct to Pluto, also opposite to the Midheaven, stormy weather, previously noted in this book, was raging: a potent combination.

The main ones are the symbolists, connectionists, evolutionaries, Bayesians, and analogizers. Each tribe has a set of core beliefs, and a particular problem that it cares most about. It has found a solution to that problem, based on ideas from its allied fields of science, and it has a master algorithm that embodies it. For symbolists, all intelligence can be reduced to manipulating symbols, in the same way that a mathematician solves equations by replacing expressions by other expressions. Symbolists understand that you can’t learn from scratch: you need some initial knowledge to go with the data. They’ve figured out how to incorporate preexisting knowledge into learning, and how to combine different pieces of knowledge on the fly in order to solve new problems. Their master algorithm is inverse deduction, which figures out what knowledge is missing in order to make a deduction go through, and then makes it as general as possible. For connectionists, learning is what the brain does, and so what we need to do is reverse engineer it. The brain learns by adjusting the strengths of connections between neurons, and the crucial problem is figuring out which connections are to blame for which errors and changing them accordingly. The connectionists’ master algorithm is backpropagation, which compares a system’s output with the desired one and then successively changes the connections in layer after layer of neurons so as to bring the output closer to what it should be. Evolutionaries believe that the mother of all learning is natural selection. If it made us, it can make anything, and all we need to do is simulate it on the computer. The key problem that evolutionaries solve is learning structure: not just adjusting parameters, like backpropagation does, but creating the brain that those adjustments can then fine-tune. The evolutionaries’ master algorithm is genetic programming, which mates and evolves computer programs in the same way that nature mates and evolves organisms. Bayesians are concerned above all with uncertainty. All learned knowledge is uncertain, and learning itself is a form of uncertain inference. The problem then becomes how to deal with noisy, incomplete, and even contradictory information without falling apart. The solution is probabilistic inference, and the master algorithm is Bayes’ theorem and its derivates. Bayes’ theorem tells us how to incorporate new evidence into our beliefs, and probabilistic inference algorithms do that as efficiently as possible. For analogizers, the key to learning is recognizing similarities between situations and thereby inferring other similarities. If two patients have similar symptoms, perhaps they have the same disease. The key problem is judging how similar two things are. The analogizers’ master algorithm is the support vector machine, which figures out which experiences to remember and how to combine them to make new predictions.

Conservative foreign policy is in the business of shaping habits of behavior, not winning hearts and minds. It announces red lines sparingly but enforces them unsparingly. It is willing to act decisively, or preventively, to punish or prevent blatant transgressions of order—not as a matter of justice but in the interests of deterrence. But it knows it cannot possibly punish or prevent every transgression. It champions its values consistently and confidently, but it doesn’t conflate its values and its interests. It wants to let citizens go about their business as freely and easily as possible. But it knows that security is a prerequisite for civil liberty, not a threat to it. Where it can use a finger, or a hand, to tilt the political scales of society toward liberal democracy, it will do so. But it won’t attempt to tilt the scales in places where the tilting demands all of its weight and strength and endurance. It does not waste its energy or time chasing diplomatic symbols: its ambitions do not revolve around a Nobel Peace Prize. It prefers liberal autocracy to illiberal democracy, because the former is likelier to evolve into democracy than the latter is to evolve into liberalism. It knows the value of hope, and knows also that economic growth based on enterprise and the freest possible movement of goods, services, capital, and labor is the best way of achieving it. And it is mindful of the claims of conscience, which is strengthened by faith.

Given that at all times, so long as there have been human beings, there have also been herds of human beings (racial groups, communities, tribes, peoples, states, churches) and always a great many followers in relation to the small number of those issuing orders - and taking into consideration also that so far nothing has been better and longer practised and cultivated among human beings than obedience, we can reasonably assume that typically now the need for obedience is inborn in each individual, as a sort of formal conscience which states "You are to do something or other without conditions, and leave aside something else without conditions," in short, "Thou shalt." This need seeks to satisfy itself and to fill its form with some content. Depending on its strength, impatience, and tension, it seizes on something, without being very particular, like a coarse appetite, and accepts what someone or other issuing commands - parents, teachers, laws, class biases, public opinion - shouts in people's ears. The curiously limitation of human development - the way it hesitates, takes so long, often regresses, and turns around on itself - is based on the fact that the herd instinct of obedience is passed on best and at the expense of the art of commanding. If we imagine this instinct at some point striding right to its ultimate excess, then there would finally be a total lack of commanders and independent people, or they would suffer inside from a bad conscience and find it necessary first to prepare a deception for themselves in order to be able to command, as if they, too, were only obeying orders. This condition is what, in fact, exists nowadays in Europe: I call it the moral hypocrisy of those in command. They don't know how to protect themselves from their bad conscience except by behaving as if they were carrying out older or higher orders (from ancestors, the constitution, rights, law, or even God), or they even borrow herd maxims from the herd way of thinking, for example, as "the first servant of their people" or as "tools of the common good." On the other hand, the herd man in Europe today makes himself appear as if he is the single kind of human being allowed, and he glorifies those characteristics of his thanks to which he is tame, good natured, and useful to the herd, as the really human virtues, that is, public spiritedness, wishing everyone well, consideration, diligence, moderation, modesty, forbearance, and pity. For those cases, however, where people believe they cannot do without a leader and bell wether, they make attempt after attempt to replace the commander by adding together collections of clever herd people All the representative constitutional assemblies, for example, have this origin. But for all that, what a blissful relief, what a release from a pressure which is growing unbearable is the appearance of an absolute commander for these European herd animals. The effect which the appearance of Napoleon made was the most recent major evidence for that: - the history of the effect of Napoleon is almost the history of the higher happiness which this entire century derived from its most valuable men and moments.

The answer is… nothing, except the force of deterrence. Peace with a dictatorship, or at least nonbelligerence with it, is achieved not by debilitating concessions but by powerful deterrence—not by weakness but by strength. The dictatorship that I was most concerned with was actually not Syria but Iran. On February 19, 1993, I published an article titled “The Great Danger.” “The greatest danger to Israel’s existence is not found in the Arab countries, but in Iran,”3 I wrote. I consistently argued that we must take action to prevent Iran from realizing its nuclear ambitions. All these arguments, based on history and common sense, were dismissed by the foreign policy elites in both Israel and Washington. The election of Rabin was seen as an opportunity to break the logjam and make a historic peace, beginning with Syria. But first one obstacle had to be removed. The Ford administration had given Israel a commitment that the Golan Heights would effectively remain in Israel’s hands. President Clinton’s secretary of state, Warren Christopher, was dispatched to Israel to change that. Christopher devised a new secret agreement by which the US would receive from Israel “a deposit”—an advanced promise to cede the Golan Heights in exchange for a future peace deal. This was required because Hafez Assad, the Syrian dictator, insisted on first receiving such an Israeli commitment before he would even consider moving forward with any political negotiations with Israel. As would later become evident, Assad actually had no intention of making a formal peace, but the Rabin government nonetheless agreed to a full withdrawal from the Heights in exchange for a peace agreement.

Trump’s unpredictability caused much discomfort among his frequently changing staff and among America’s allies, who were used to automatic, reflexive support from American presidents. But it had its uses internationally by putting America’s adversaries off balance and instilling fear in its enemies. As Israel’s prime minister, I saw it as my job to carefully navigate through the new reality Trump brought to Washington in order to advance Israel’s security and vital national interests and to forge four historic peace agreements. I could do so because Trump adopted an entirely new approach to peacemaking. He did not heed bureaucratic orthodoxy and was willing to go outside the box. For the first time in Israel’s history, peace was achieved without ceding territory or uprooting Jews from their homes. It was based on mutual economic, diplomatic and security interests in which all sides benefited. In addition to recognizing Jerusalem and the Golan, President Trump recognized the legality of Jewish communities in Judea and Samaria. In confronting Iran he was equally bold. Recognizing the absurdity of the Iran deal, he withdrew from it and did not hesitate to apply forceful economic and military pressures on Tehran. In all this he was a true trailblazer. Despite bumps in the road, our years together were the best ever for the Israeli-American alliance, strengthening security and bringing four historic peace accords to Israel and the Middle East. They showed the world that great things happen when an American president and an Israeli prime minister work in tandem, with no daylight between them. We proved conclusively that if you pursue peace through strength, you get both.

Although nobody in the grace movement is saying grace is a license to sin (nor have they ever), it’s often assumed that, since we don’t emphasize the Law and push it on people like our accusers think we should, we must be endorsing sin and telling people it’s okay to do whatever they want. In truth, we avoid pushing the Law because we believe what scripture says: that the Law increases sin (Romans 5:20), sin gets its strength from the Law (1 Cor. 15:56), the Law is the ministry of death (2 Cor. 3:6), the Law isn’t based on faith (Gal. 3:12), and nobody can be made right with God through keeping the Law (Gal. 2:20). In fact, though many preachers will tell us today that it’s sin that separates us from God, and we need to go back to His holy Law to be reconciled, scripture actually teaches the opposite. It says that the Law is what separates people from Christ and causes them to fall from grace (Gal. 5:4). Our choice to not enforce those Laws is not because we want to see people sin, but because we want them to live free from sin. Scripture is very clear that those Laws are the very thing causing people to sin. While we receive many accusations that our grace-emphasized message is a “license to sin,” if you look at the church today, and all throughout its entire history, sin and the blatant abuse of people has always been done in the name of the Law, not in the name of grace. Nobody has ever killed anyone in the name of God’s grace, and yet countless crusades and wars have been waged in the name of upholding and enforcing those Laws. Some today are in Uganda using the law as a license to kill homosexuals.[27] Why do we ignore what scripture so clearly says about the law? “The letter kills…

To speak of a communication failure implies a breakdown of some sort. Yet this does not accurately portray what occurs. In truth, communication difficulties arise not from breakdown but from the characteristics of the system itself. Despite promising beginnings in our intimate relationships, we tend over time to evolve a system of communication that suppresses rather than reveals information. Life is complicated, and confirming or disconfirming the well-being of a relationship takes effort. Once we are comfortably coupled, the intense, energy-consuming monitoring of courtship days is replaced by a simpler, more efficient method. Unable to witness our partners’ every activity or verify every nuance of meaning, we evolve a communication system based on trust. We gradually cease our attentive probing, relying instead on familiar cues and signals to stand as testament to the strength of the bond: the words “I love you,” holidays with the family, good sex, special times with shared friends, the routine exchange, “How was your day?” We take these signals as representative of the relationship and turn our monitoring energies elsewhere. ... Not only do the initiator’s negative signals tend to become incorporated into the existing routine, but, paradoxically, the initiator actively contributes to the impression that life goes on as usual. Even as they express their unhappiness, initiators work at emphasizing and maintaining the routine aspects of life with the other person, simultaneously giving signals that all is well. Unwilling to leave the relationship yet, they need to privately explore and evaluate the situation. The initiator thus contrives an appearance of participation,7 creating a protective cover that allows them to “return” if their alternative resources do not work out. Our ability to do this—to perform a role we are no longer enthusiastically committed to—is one of our acquired talents. In all our encounters, we present ourselves to others in much the same way as actors do, tailoring our performance to the role we are assigned in a particular setting.8 Thus, communication is always distorted. We only give up fragments of what really occurs within us during that specific moment of communication.9 Such fragments are always selected and arranged so that there is seldom a faithful presentation of our inner reality. It is transformed, reduced, redirected, recomposed.10 Once we get the role perfected, we are able to play it whether we are in the mood to go on stage or not, simply by reproducing the signals. What is true of all our encounters is, of course, true of intimate relationships. The nature of the intimate bond is especially hard to confirm or disconfirm.11 The signals produced by each partner, while acting out the partner role, tend to be interpreted by the other as the relationship.12 Because the costs of constantly checking out what the other person is feeling and doing are high, each partner is in a position to be duped and misled by the other.13 Thus, the initiator is able to keep up appearances that all is well by falsifying, tailoring, and manipulating signals to that effect. The normal routine can be used to attest to the presence of something that is not there. For example, initiators can continue the habit of saying, “I love you,” though the passion is gone. They can say, “I love you” and cover the fact that they feel disappointment or anger, or that they feel nothing at all. Or, they can say, “I love you” and mean, “I like you,” or, “We have been through a lot together,” or even “Today was a good day.

THE INSTRUCTION OF PTAHHOTEP Instruction of the Mayor of the city, the Vizier Ptahhotep, under the Majesty of King Isesi, who lives for all eternity. The mayor of the city, the vizier Ptahhotep, said: O king, my lord! Age is here, old age arrived. Feebleness came, weakness grows, Childtike one sleeps all day. Eyes are dim, ears deaf. Strength is waning through weariness, The mouth, silenced, speaks not, The heart, void, recalls not the past, The bones ache throughout. Good has become evil, all taste is gone, What age does to people is evil in everything. The nose, clogged, breathes not, Painful are standing and sitting. May this servant be ordered to make a staff of old age, So as to teil him the words of those who heard, The ways of the ancestors, Who have listened to the gods. May such be done for you. So that strife may be banned from the people, And the Two Shores may serve you! Said the majesty of this god: Instruct him then in the sayings of the past, May he become a model for the children of the great, May obedience enter him, And the devotion of him who speaks to him, No one is born wise. Beginning of the formulations of excellent discourse spoken by the Prince, Count, God's Father, God's beloved, Eldest Son of the King, of his body, Mayor of the city and Vizier, Ptahhotep, in instructing the ignorant in knowledge and in the standard of excellent discourse, as profit for him who will hear, as woe to him who would neglect them. He spoke to his son: Don’t be proud of your knowledge. Consult the ignorant and the wise; The limits of art are not reached, No artist’s skills are perfect; Good speech is more hidden than greenstone, Yet may be found among maids at the grindstones. If you meet a disputant in action, A powerful man, superior to you. Fold your arms, bend your back, To flout him will not make him agree with you. Make little of the evil speech By not opposing him while he's in action; He will be called an ignoramus, Your self-control will match his pile (of words). If you meet a disputant in action Who is your equal, on your level, You will make your worth exceed his by silence, While he is speaking evilly, There will be much talk by the hearers. Your name will be good in the mind of the magistrates. If you meet a disputant in action, A poor man, not your equal. Do not attack him because he is weak, Let him alone, he will confute himself. Do not answer him to relieve your heart, Do not vent yourself against your opponent, Wretched is he who injures a poor man, One will wish to do what you desire. You will beat him through the magistrates’ reproof. If you are a man who leads, Who controls the affairs of the many, Seek out every beneficent deed, That your conduct may be blameless. Great is justice, lasting in effect, Unchallenged since the time of Osiris. One punishes the transgressor of laws, Though the greedy overlooks this; Baseness may seize riches, Yet crime never lands its wares; In the end it is justice that lasts, Man says: “It is my father's ground.” Do not scheme against people, God punishes accordingly: If a man says: “I shall live by it,” He will lack bread for his mouth. If a man says: “I shall be rich' He will have to say: “My cleverness has snared me.” If he says: “I will snare for myself,” He will be unable to say: “I snared for my profit.” If a man says: "I will rob someone,” He will end being given to a stranger. People’s schemes do not prevail, God’s command is what prevails; Live then in the midst of peace, What they give comes by itself.

The traitor elves of the World Above professed to hate evil. In reality, Quenthel thought, they feared what they didn’t understand. Thanks to the tutelage of Lolth, the drow did, and having understood it, they embraced it. For evil, like chaos, was one of the fundamental forces of Creation, manifest in both the macrocosm of the wide world and the microcosm of the individual soul. As chaos gave rise to possibility and imagination, so evil engendered strength and will. It made sentient beings aspire to wealth and power. It enabled them to subjugate, kill, rob, and deceive. It allowed them to do whatever was required to better themselves with never a crippling flicker of remorse. Thus, evil was responsible for the existence of civilization and for every great deed any hero had ever performed. Without it, the peoples of the world would live like animals. It was amazing that so many races, blinded by false religions and philosophies, had lost sight of this self-evident truth. In contrast, the dark elves had based a society on it, and that was one of the points of superiority that served to exalt them above all other races. Paradoxically, though, a touch of the pure black heart of this darkest of all powers could be deadly, just as the highest expression of comforting warmth was the fire that consumed. Even folk who spent their lives in the adoration of evil generally had no real comprehension of the endless burning sea of it raging below and beyond the material world, and that was just as well. Even a fleeting glimpse could convey secrets too huge and fearsome for the average mind. Its touch could annihilate sanity and even identity. The threat was sufficiently grave that the majority of spellcasters hesitated to regard the force directly. They preferred to treat with evil at one remove, by dealing with the devils and undead that embodied it.

JANUARY 26 Being Kind-I You often say, “I would give, but only to the deserving.” The trees in your orchard say not so, nor the flocks in your pastures. They give that they may live, for to withhold is to perish. —KAHLIL GIBRAN The great and fierce mystic William Blake said, There is no greater act than putting another before you. This speaks to a selfless giving that seems to be at the base of meaningful love. Yet having struggled for a lifetime with letting the needs of others define me, I've come to understand that without the healthiest form of self-love—without honoring the essence of life that this thing called “self” carries, the way a pod carries a seed—putting another before you can result in damaging self-sacrifice and endless codependence. I have in many ways over many years suppressed my own needs and insights in an effort not to disappoint others, even when no one asked me to. This is not unique to me. Somehow, in the course of learning to be good, we have all been asked to wrestle with a false dilemma: being kind to ourselves or being kind to others. In truth, though, being kind to ourselves is a prerequisite to being kind to others. Honoring ourselves is, in fact, the only lasting way to release a truly selfless kindness to others. It is, I believe, as Mencius, the grandson of Confucius, says, that just as water unobstructed will flow downhill, we, given the chance to be what we are, will extend ourselves in kindness. So, the real and lasting practice for each of us is to remove what obstructs us so that we can be who we are, holding nothing back. If we can work toward this kind of authenticity, then the living kindness—the water of compassion—will naturally flow. We do not need discipline to be kind, just an open heart. Center yourself and meditate on the water of compassion that pools in your heart. As you breathe, simply let it flow, without intent, into the air about you. JANUARY 27 Being Kind-II We love what we attend. —MWALIMU IMARA There were two brothers who never got along. One was forever ambushing everything in his path, looking for the next treasure while the first was still in his hand. He swaggered his shield and cursed everything he held. The other brother wandered in the open with very little protection, attending whatever he came upon. He would linger with every leaf and twig and broken stone. He blessed everything he held. This little story suggests that when we dare to move past hiding, a deeper law arises. When we bare our inwardness fully, exposing our strengths and frailties alike, we discover a kinship in all living things, and from this kinship a kindness moves through us and between us. The mystery is that being authentic is the only thing that reveals to us our kinship with life. In this way, we can unfold the opposite of Blake's truth and say, there is no greater act than putting yourself before another. Not before another as in coming first, but rather as in opening yourself before another, exposing your essence before another. Only in being this authentic can real kinship be known and real kindness released. It is why we are moved, even if we won't admit it, when strangers let down and show themselves. It is why we stop to help the wounded and the real. When we put ourselves fully before another, it makes love possible, the way the stubborn land goes soft before the sea. Place a favorite object in front of you, and as you breathe, put yourself fully before it and feel what makes it special to you. As you breathe, meditate on the place in you where that specialness comes from. Keep breathing evenly, and know this specialness as a kinship between you and your favorite object. During your day, take the time to put yourself fully before something that is new to you, and as you breathe, try to feel your kinship to it.

The next day’s call would be vital. Then at 12:02 P.M., the radio came to life. “Bear at camp two, it’s Neil. All okay?” I heard the voice loud and clear. “Hungry for news,” I replied, smiling. He knew exactly what I meant. “Now listen, I’ve got a forecast and an e-mail that’s come through for you from your family. Do you want to hear the good news or the bad news first?” “Go on, then, let’s get the bad news over with,” I replied. “Well, the weather’s still lousy. The typhoon is now on the move again, and heading this way. If it’s still on course tomorrow you’ve got to get down, and fast. Sorry.” “And the good news?” I asked hopefully. “Your mother sent a message via the weather guys. She says all the animals at home are well.” Click. “Well, go on, that can’t be it. What else?” “Well, they think you’re still at base camp. Probably best that way. I’ll speak to you tomorrow.” “Thanks, buddy. Oh, and pray for change. It will be our last chance.” “Roger that, Bear. Don’t start talking to yourself. Out.” I had another twenty-four hours to wait. It was hell. Knowingly feeling my body get weaker and weaker in the vain hope of a shot at the top. I was beginning to doubt both myself and my decision to stay so high. I crept outside long before dawn. It was 4:30 A.M. I sat huddled, waiting for the sun to rise while sitting in the porch of my tent. My mind wandered to being up there--up higher on this unforgiving mountain of attrition. Would I ever get a shot at climbing in that deathly land above camp three? By 10:00 A.M. I was ready on the radio. This time, though, they called early. “Bear, your God is shining on you. It’s come!” Henry’s voice was excited. “The cyclone has spun off to the east. We’ve got a break. A small break. They say the jet-stream winds are lifting again in two days. How do you think you feel? Do you have any strength left?” “We’re rocking, yeah, good, I mean fine. I can’t believe it.” I leapt to my feet, tripped over the tent’s guy ropes, and let out a squeal of sheer joy. These last five days had been the longest of my life.

As I write this note, it is May 2020, and the world is battling the coronavirus pandemic. My husband’s best friend, Tom, who was one of the earliest of our friends to encourage my writing and who was our son’s godfather, caught the virus last week and has just passed away. We cannot be with his widow, Lori, and his family to mourn. Three years ago, I began writing this novel about hard times in America: the worst environmental disaster in our history; the collapse of the economy; the effect of massive unemployment. Never in my wildest dreams did I imagine that the Great Depression would become so relevant in our modern lives, that I would see so many people out of work, in need, frightened for the future. As we know, there are lessons to be learned from history. Hope to be derived from hardships faced by others. We’ve gone through bad times before and survived, even thrived. History has shown us the strength and durability of the human spirit. In the end, it is our idealism and our courage and our commitment to one another—what we have in common—that will save us. Now, in these dark days, we can look to history, to the legacy of the Greatest Generation and the story of our own past, and take strength from it. Although my novel focuses on fictional characters, Elsa Martinelli is representative of hundreds of thousands of men, women, and children who went west in the 1930s in search of a better life. Many of them, like the pioneers who went west one hundred years before them, brought nothing more than a will to survive and a hope for a better future. Their strength and courage were remarkable. In writing this story, I tried to present the history as truthfully as possible. The strike that takes place in the novel is fictional, but it is based on strikes that took place in California in the thirties. The town of Welty is fictional as well. Primarily where I diverged from the historical record was in the timeline of events. There are instances in which I chose to manipulate dates to better fit my fictional narrative. I apologize in advance to historians and scholars of the era. For more information about the Dust Bowl years or the migrant experience in California, please go to my website KristinHannah.com for a suggested reading list.

I want to test him, said Saphira. She slapped her tail against the ground, causing Fírnen to pause. Test him? How? For what? To find out if he has the iron in his bones and the fire in his belly to match me. Are you sure? he asked, understanding her intent. She again slapped her tail against the ground, and he felt her certainty and the strength of her desire. I know everything about him--everything but this. Besides--she displayed a flash of amusement--it’s not as if dragons mate for life. Very well…But be careful. He had barely finished speaking when Saphira lunged forward and bit Fírnen on his left flank, drawing blood and causing Fírnen to snarl and spring backward. The green dragon growled, appearing uncertain of himself, and retreated before Saphira as she prowled toward him. Saphira! Chagrined, Eragon turned to Arya, intending to apologize. Arya did not seem upset. To Fírnen, and to Eragon as well, she said, If you want her to respect you, then you have to bite her in return. She raised an eyebrow at Eragon, and he responded with a wry smile, understanding. Fírnen glanced at Arya and hesitated. He jumped back as Saphira snapped at him again. Then he roared and lifted his wings, as if to make himself appear larger, and he charged Saphira--and nipped her on a hind leg, sinking his teeth into her hide. The pain Saphira felt was not pain. Saphira and Fírnen resumed circling, growling and yowling with increasing volume. Then Fírnen jumped at her again. He landed on Saphira’s neck and bore her head to the ground, where he held her pinned and gave her a pair of playful bites at the base of her skull. Saphira did not struggle as fiercely as Eragon would have expected, and he guessed that she had allowed Fírnen to catch her, as it was not something even Thorn had managed to do. “The courting of dragons is no gentle affair,” he said to Arya. “Did you expect soft words and tender caresses?” “I suppose not.” With a heave of her neck, Saphira threw Fírnen off and scrambled backward. She roared and clawed at the ground with her forefeet, and then Fírnen lifted his head toward the sky and loosed a rippling pennant of green fire twice the length of his own body. “Oh!” exclaimed Arya, sounding delighted. “What?” “That’s the first time he has breathed fire!

Switching on the ground-floor lights, she checked the gas jet and the main gas plug and poured water over the smoldering, half-buried charcoal in the brazier. She stood before the upright mirror in the four-and-a-half-mat room and held up her skirts. The bloodstains made it seem as if a bold, vivid pattern was printed across the lower half of her white kimono. When she sat down before the mirror, she was conscious of the dampness and coldness of her husband’s blood in the region of her thighs, and she shivered. Then, for a long while, she lingered over her toilet preparations. She applied the rouge generously to her cheeks, and her lips too she painted heavily. This was no longer make-up to please her husband. It was make-up for the world which she would leave behind, and there was a touch of the magnificent and the spectacular in her brushwork. When she rose, the mat before the mirror was wet with blood. Reiko was not concerned about this. (...) The lieutenant was lying on his face in a sea of blood. The point protruding from his neck seemed to have grown even more prominent than before. Reiko walked heedlessly across the blood. Sitting beside the lieutenant’s corpse, she stared intently at the face, which lay on one cheek on the mat. The eyes were opened wide, as if the lieutenant’s attention had been attracted by something. She raised the head, folding it in her sleeve, wiped the blood from the lips, and bestowed a last kiss. (...) Reiko sat herself on a spot about one foot distant from the lieutenant’s body. Drawing the dagger from her sash, she examined its dully gleaming blade intently, and held it to her tongue. The taste of the polished steel was slightly sweet. Reiko did not linger. When she thought how the pain which had previously opened such a gulf between herself and her dying husband was now to become a part of her own experience, she saw before her only the joy of herself entering a realm her husband had already made his own. In her husband’s agonized face there had been something inexplicable which she was seeing for the first time. Now she would solve that riddle. Reiko sensed that at last she too would be able to taste the true bitterness and sweetness of that great moral principle in which her husband believed. What had until now been tasted only faintly through her husband’s example she was about to savor directly with her own tongue. Reiko rested the point of the blade against the base of her throat. She thrust hard. The wound was only shallow. Her head blazed, and her hands shook uncontrollably. She gave the blade a strong pull sideways. A warm substance flooded into her mouth, and everything before her eyes reddened, in a vision of spouting blood. She gathered her strength and plunged the point of the blade deep into her throat.

Unqualified Champions Consider these individuals from the Bible. Each person was aware of a personal shortcoming which should have rendered him disqualified for service. God, however, saw champion potential … Moses struggled with a speech impediment: “Then Moses said to the LORD, ‘Please, Lord, I have never been eloquent, neither recently nor in time past, nor since You have spoken to Your servant; for I am slow of speech and slow of tongue’” (Exodus 4:10). Yet God served as Moses’ source of strength. God used him to deliver the Israelites from bondage. Jeremiah considered himself too young to deliver a prophetic message to an adult population: “Then I said, ‘Alas, Lord GOD! Behold, I do not know how to speak, because I am a youth’” (Jeremiah 1:6). God’s reply: “Do not be afraid of them, for I am with you to deliver you,” (Jeremiah 1:8). Isaiah, whose encouragement I quoted earlier, had reservations of his own. Perhaps his vocabulary reflected my own—especially my vocabulary as a teenager: “I am a man of unclean lips” (Isaiah 6:5). Despite Isaiah’s flaws, God saw him as a man He could use to provide guidance to the nation of Judah. Paul the Apostle had, in his past, persecuted the very people to whom God would send him later. To most of us, Paul’s track record would disqualify him for use. But God brought change to Paul’s heart and redemption to his fervency. Samson squandered his potential through poor life choices. As I read about him, I can’t help but think, “The guy acted like a spoiled brat.” But God had placed a call on his life. Though Samson sank to life’s darkest depths—captors blinded him and placed him in slavery—at the end of his life, he turned his heart toward God and asked to be used for God’s purposes. God used Samson to bring deliverance to the Israelites. Do you feel like the least qualified, the least important, the least regarded? Perhaps your reward is yet to come. God has high regard for those who are the least. Jesus said, “For the one who is least among all of you, this is the one who is great” (Luke 9:48) and “But many who are first will be last; and the last, first” (Matthew 19:30). If heaven includes strategic positioning among God’s people, which I believe it will, that positioning will be ego-free and based on a humble heart. Those of high position in God’s eyes don’t focus on position. They focus on hearts: their own hearts before God, and the hearts of others loved by God. When we get to heaven, I believe many people’s positions of responsibility will surprise us. What if, in heaven, the some of today’s most accomplished individuals end up reporting to someone who cried herself to sleep at night—yet kept her heart pure before God? According to Jesus in Matthew 6:5, some rewards are given in full before we reach heaven. When He spoke those words, He referred to hypocritical religious leaders as an example. Could we be in for a heavenly surprise? I believe many who are last today—the ultimate servants—will be first in heaven. God sees things differently than we do.

YOU FIRST When entering into relationships, we have a tendency to bend. We bend closer to one another, because regardless of what type of relationship it might be — romantic, business, friendship — there’s a reason you’re bringing that other person into your life, and that means the load is easier to carry if you carry it together, both bending toward the center. I picture people in relationships as two trees, leaning toward one another. Over time, as the relationship solidifies, you both become more comfortable bending, and as such bend farther, eventually resting trunk to trunk. You support each other and are stronger because of the shared strength of your root system and entwined branches. Double-tree power! But there’s a flaw in this mode of operation. Once you’ve spent some time leaning on someone else, if they disappear — because of a breakup, a business upset, a death, a move, an argument — you’re all that’s left, and far weaker than when you started. You’re a tree leaning sideways; the second foundation that once supported you is…gone. This is a big part of why the ending of particularly strong relationships can be so disruptive. When your support system presupposes two trunks — two people bearing the load, and divvying up the responsibilities; coping with the strong winds and hailstorms of life — it can be shocking and uncomfortable and incredibly difficult to function as an individual again; to be just a solitary tree, alone in the world, dealing with it all on your own. A lone tree needn’t be lonely, though. It’s most ideal, in fact, to grow tall and strong, straight up, with many branches. The strength of your trunk — your character, your professional life, your health, your sense of self — will help you cope with anything the world can throw at you, while your branches — your myriad interests, relationships, and experiences — will allow you to reach out to other trees who are likewise growing up toward the sky, rather than leaning and becoming co-dependent. Relationships of this sort, between two equally strong, independent people, tend to outlast even the most intertwined co-dependencies. Why? Because neither person worries that their world will collapse if the other disappears. It’s a relationship based on the connections between two people, not co-dependence. Being a strong individual first alleviates a great deal of jealousy, suspicion, and our innate desire to capture or cage someone else for our own benefit. Rather than worrying that our lives will end if that other person disappears, we know that they’re in our lives because they want to be; their lives won’t end if we’re not there, either. Two trees growing tall and strong, their branches intertwined, is a far sturdier image than two trees bent and twisted, tying themselves into uncomfortable knots to wrap around one another, desperately trying to prevent the other from leaving. You can choose which type of tree to be, and there’s nothing inherently wrong with either model; we all have different wants, needs, and priorities. But if you’re aiming for sturdier, more resilient relationships, it’s a safe bet that you’ll have better options and less drama if you focus on yourself and your own growth, first. Then reach out and connect with others who are doing the same.

Kaffman (2009) described childhood victimization as a "silent epidemic", and Finkelhor, Turner, Ormrod, and Hamby (2010) reported that children are the most traumatized class of humans around the globe. The findings of these researchers are at odds with the view that children have protected status in most families, societies, and cultures. Instead, Finkelhor reports that children are prime targets and highly vulnerable, due principally to their small size, their physical and emotional immaturity with its associated lack of control, power and resources; and their related dependency on caregivers. They are subjected to many forms of exploitation on an ongoing basis, imposed on them by individuals with greater power, strength, knowledge, and resources, many of whom are, paradoxically and tragically, responsible for their care and welfare. These traumas are interpersonal in nature and involve personal transgression, violation and exploitation of the child by those who rely on the child's lesser physical abilities, innocence, and immaturity to intimidate, bully, confuse, blackmail, exploit, or otherwise coerce. In the worst-case scenario, a parent or other significant caregiver directly and repeatedly abuses a child or does not respond to or protect a child or other vulnerable individual who is being abused and mistreated and isolates the child from others through threats or with direct violence. Consequently, such an abusive, nonprotective, or malevolently exploitative circumstance (Chefetz has coined the term "attack-ment" to describe these dynamics) has a profound impact on victim's ability to trust others. It also affects the victim's identity and self-concept, usually in negative ways that include self-hatred, low self-worth, and lack of self-confidence. As a result, both relationships, and the individual's sense of self and internal states (feelings, thoughts, and perceptions) can become sources of fear, despair, rage, or other extreme dysphoria or numbed and dissociated reactions. This state of alienation from self and others is further exacerbated when the occurrence of abuse or other victimization involves betrayal and is repeated and becomes chronic, in the process leading the victim to remain in a state of either hyperarousal/anticipation/hypervigilance or hypoarousal/numbing (or to alternate between these two states) and to develop strong protective mechanisms, such as dissociation, in order to endure recurrences. When these additional victimizations recur, they unfortunately tend to escalate in severity and intrusiveness over time, causing additional traumatization (Duckworth & Follette, 2011). In many cases of child maltreatment, emotional or psychological coercion and the use of the adult's authority and dominant power rather than physical force or violence is the fulcrum and weapon used against the child; however, force and violence are common in some settings and in some forms of abuse (sometimes in conjunction with extreme isolation and drugging of the child), as they are used to further control or terrorize the victim into submission. The use of force and violence is more commonplace and prevalent in some families, communities, religions, cultural/ethnic groups, and societies based on the views and values about adult prerogatives with children that are espoused. They may also be based on the sociopathy of the perpetrators.