Strength Over Weakness Quotes

When did you become so weak?” I don’t know. I don’t know where that strength went, I don’t remember losing it. I think that over time it got chipped away, bit by bit, by life, by the living of it.

You're going to meet many people with domineering personalities: the loud, the obnoxious, those that noisily stake their claims in your territory and everywhere else they set foot on. This is the blueprint of a predator. Predators prey on gentleness, peace, calmness, sweetness and any positivity that they sniff out as weakness. Anything that is happy and at peace they mistake for weakness. It's not your job to change these people, but it's your job to show them that your peace and gentleness do not equate to weakness. I have always appeared to be fragile and delicate but the thing is, I am not fragile and I am not delicate. I am very gentle but I can show you that the gentle also possess a poison. I compare myself to silk. People mistake silk to be weak but a silk handkerchief can protect the wearer from a gunshot. There are many people who will want to befriend you if you fit the description of what they think is weak; predators want to have friends that they can dominate over because that makes them feel strong and important. The truth is that predators have no strength and no courage. It is you who are strong, and it is you who has courage. I have lost many a friend over the fact that when they attempt to rip me, they can't. They accuse me of being deceiving; I am not deceiving, I am just made of silk. It is they who are stupid and wrongly take gentleness and fairness for weakness. There are many more predators in this world, so I want you to be made of silk. You are silk.

How should we be able to forget those ancient myths that are at the beginning of all peoples, the myths about dragons that at the last moment turn into princesses; perhaps all the dragons of our lives are princesses who are only waiting to see us once beautiful and brave. Perhaps everything terrible is in its deepest being something helpless that wants help from us. So you must not be frightened if a sadness rises up before you larger than any you have ever seen; if a restiveness, like light and cloudshadows, passes over your hands and over all you do. You must think that something is happening with you, that life has not forgotten you, that it holds you in its hand; it will not let you fall. Why do you want to shut out of your life any uneasiness, any miseries, or any depressions? For after all, you do not know what work these conditions are doing inside you.

Love is a fragile, corruptible thing. And yet I have seen it evince a curious strength. It is beyond any comprehension Love is a weakness that once in a great while triumphs over strength.

Power over others is weakness disguised as strength.

Always think extra hard before crossing over to a bad side, if you were weak enough to cross over, you may not be strong enough to cross back!

Alec isn’t happy,” said Magnus, as if she hadn’t spoken. “Of course he isn’t,” Isabelle snapped. “Jace—” “Jace,” said Magnus, and his hands made fists at his sides. Isabelle stared at him. She had always thought that he didn’t mind Jace; liked him, even, once the question of Alec’s affections had been settled. Out loud, she said: “I thought you were friends.” “It’s not that,” said Magnus. “There are some people — people the universe seems to have singled out for special destinies. Special favors and special torments. God knows we’re all drawn toward what’s beautiful and broken; I have been, but some people cannot be fixed. Or if they can be, it’s only by love and sacrifice so great it destroys the giver.” Isabelle shook her head slowly. “You’ve lost me. Jace is our brother, but for Alec — he’s Jace’s parabatai too —” “I know about parabatai,” said Magnus, his voice rising in pitch. “I’ve known parabatai so close they were almost the same person; do you know what happens, when one of them dies, to the one that’s left—” “Stop it!” Isabelle clapped her hands over her ears, then lowered them slowly. “How dare you, Magnus Bane,” she said. “How dare you make this worse than it is —” “Isabelle.” Magnus’ hands loosened; he looked a little wide-eyed, as if his outburst had startled even him. “I am sorry. I forget, sometimes . . . that with all your self-control and strength, you possess the same vulnerability that Alec does.” “There is nothing weak about Alec,” said Isabelle. “No,” said Magnus. “To love as you choose, that takes strength. The thing is, I wanted you here for him. There are things I can’t do for him, can’t give him . . .” For a moment Magnus looked oddly vulnerable. “You have known Jace as long as he has. You can give him understanding I can’t. And he loves you.” “Of course he loves me. I’m his sister.” “Blood isn’t love,” said Magnus, and his voice was bitter. “Just ask Clary.

Perhaps grief is like battle: After experiencing enough of it, your body’s instincts take over. When you see it closing in like a Martial death squad, you harden your insides. You prepare for the agony of a shredded heart. And when it hits, it hurts, but not as badly, because you have locked away your weakness, and all that’s left is anger and strength.

Love me?” Madeline asked with a faint smile. “It used to be love.” He brushed his lips over her closed eyelids. “Now there's no word for it.” “You once told me that you thought love was a weakness.” “I was wrong,” he whispered, kissing the corners of her mouth. “I've discovered it's my only strength.

Woe betide him, and her too, when it comes to things of consequence, when they are placed in circumstances requiring fortitude and strength of mind, if she have not resolution enough to resist idle interference ... It is the worst evil of too yielding and indecisive a character, that no influence over it can be depended on. You are never sure of a good impression being durable; everybody may sway it. Let those who would be happy be firm.

the lust for power is not rooted in strength but in weakness. It is the expression of the inability of the individual self to stand alone and live. It is the desperate attempt to gain secondary strength where genuine strength is lacking. The word power has a twofold meaning. One is the possession of power over somebody, the ability to dominate him; the other meaning is the possession of power to do something, to be able, to be potent. The latter meaning has nothing to do with domination; it expresses mastery in the sense of ability.

Power over others is weakness disguised as strength. True power is within, and it is available to you now.

So, Zoe told me today that—” “Wait. Are you going to talk like that?” I glanced down and realized he was referring to the fact that my shirt was sitting on the floor beside me. “My bra’s still on. What’s the problem?” “The problem is that I’m distracted. Very distracted. If you want my undivided attention and wisdom, you’d better put the shirt back on.” I smiled and scooted over to him. “Why, Adrian Ivashkov, are you admitting weakness?” I reached out to touch his cheek, and he caught my wrist with a fierceness that was surprisingly provocative. “Of course. I never claimed strength in the face of your charms, Sage. I’m just an ordinary man. Now put the shirt back on.

do you have at least one enemy? Good. Invite him or her over for coffee and ask for an honest opinion about your strengths and weaknesses. You will be forever grateful you did.

Women's liberation is one thing, but the permeation of anti-male sentiment in post-modern popular culture - from our mocking sitcom plots to degrading commercial story lines - stands testament to the ignorance of society. Fair or not, as the lead gender that never requested such a role, the historical male reputation is quite balanced. For all of their perceived wrongs, over centuries they've moved entire civilizations forward, nurtured the human quest for discovery and industry, and led humankind from inconvenient darkness to convenient modernity. Navigating the chessboard that is human existence is quite a feat, yet one rarely acknowledged in modern academia or media. And yet for those monumental achievements, I love and admire the balanced creation that is man for all his strengths and weaknesses, his gifts and his curses. I would venture to say that most wise women do.

It’s called being in love. It’s more frightening than confronting your deepest fear and opens you to being hurt beyond the physical plane.” He placed a hand over his heart. “It might seem as though it’s a weakness to you but it is proof that we are more than numbers, experiments, or whatever else Mercile intended us to be. It takes bravery and strength to feel such strong emotions for one person when we were denied from birth the chance to ever care about anything or anyone. I’m not saying it’s easy or painless. It is probably one of the most complex things I’ve experienced. Jessie is my life. My heart beats for her and I will admit to all that I wouldn’t want to go on if I lost her. The unmated ones don’t understand and are currently looking confused or horrified. I’m hopeful they’ll know the ups and downs of falling in love one day. It’s a gift and a curse at times but everyone should experience it. It’s a part of life and we are survivors.

When a man is overcome by anger, he has a poisoned fever. He loses his strength, he loses his power over himself and over others. He throws away time in which he might have gained the end he desires. The is no time for anger in the world. - The Ancient One

The forbearing use of power does not only form a touchstone, but the manner in which an individual enjoys certain advantages over others is a test of a true gentleman. The power which the strong have over the weak, the employer over the employed, the educated over the unlettered, the experienced over the confiding, even the clever over the silly--the forbearing or inoffensive use of all this power or authority, or a total abstinence from it when the case admits it, will show the men in a plain light. The gentleman does not needlessly and unnecessarily remind an offender of a wrong he may have committed against him. He cannot only forgive, he can forget; and he strives for that nobleness of self and mildness of character which impart sufficient strength to let the past be but the past. A true man of honor feels humbled when he cannot help humbling others.

To look back, to go back, is not to be weak. It is not to reopen wounds. It takes strength, it takes courage. It takes a person who is more in control of who they are to cast a discerning, non-judgmental eye over who they once were.

You can use whatever term you want: besetting sin, shadow side, strength and weakness. The very thing that makes you you, that makes you great, that makes you different from everyone else is also the thing that, unchecked, will ruin you. For me, it’s lust for life. It’s energy, curiosity, hunger.

So the rich kids aren't the alpha group of the school. The next most likely demographic would be the church kids: They're plentiful, and they are definitely interested in school domination. However, that strength -- the will to dominate -- is also their greatness weakness, because they spend so much time trying to convince you to hang out with them, and the way they try to do that is by inviting you over to their church. 'We've got cookies and board games,' they say, or that sort of thing. 'We just got a Wii set up!' Something about it always seems a little off. Eventually, you realize: These same exact sentences are also said by child predators.

Harvard Business School teams expert Amy Edmondson explains, “Great teams consist of individuals who have learned to trust each other. Over time, they have discovered each other’s strengths and weaknesses, enabling them to play as a coordinated whole.

We have the greatest power through love that can be known. It overcomes everything with its fierce and steady truth, if you can continue to stand in it. You can call love to you, directly from the original stream of consciousness, anytime you feel weak or fearful, and you will be given strength and courage. You can call love to you, directly from the original stream of consciousness, anytime you feel sad or alone, and you will feel embraced and comforted. Call love to you if you feel vulnerable. Feel its purity come to you from the universe and flow round you like a miraculous mother cradling its innocent child. Breathe love in. Say to yourself as you breathe deeply “I love. I am loved.” Say it over and over as you breathe it into yourself and out to the universe, until you really feel and believe that you ARE LOVE. Feel love pour into your lungs as you breathe. Feel it circulate round your body to fill every organ, every limb, and every cell. Vibrate with its radiance, and share it.

Choices! Choices!! Choices!!! I have chosen love over hate. I have chosen faith over fears. I have chosen courage over cowardice. I have chosen strength over weakness. I have chosen positive thinking over negative thoughts.

You can never be a first class human being, until you have learnt to have some regard for human frailty.

No wonder Satan wants to convince us that we are weak, because once a believer finds strength in prayer, the game is over for Satan.

In the Barrel, we don’t trade in safety,” Kaz said, the abraded burn of his voice carrying over the crowd. “There’s only strength and weakness. You don’t ask for respect. You earn it.” You don’t ask for forgiveness. You earn it.

Thus far I had outwitted him, and I triumphed over it. Who can blame slaves for being cunning? They are constantly compelled to resort to it. It is the only weapon of the weak and oppressed against the strength of their tyrants.

Even though a person may begin life as a prisoner of what natural endowments he was given and the circumstances under which he was raised, he cannot remain a “victim” of his environment forever. Eventually, every person must come to terms with him or herself. To know oneself, to fairly judge one's strengths and weaknesses, and to attain true mastery over one's most basic instincts and inclinations are among life's greatest challenges. But ultimately, anyone's rise to a life of integrity and merit can only come as the result of a full self-awakening.

But I have so little of any of these things! You are wise and powerful. Will you not take the Ring?" "No!" cried Gandalf, springing to his feet. "With that power I should have power too great and terrible. And over me the Ring would gain a power still greater and more deadly." His eyes flashed and his face was lit as by a fire within. "Do not tempt me! For I do not wish to become like the Dark Lord himself. Yet the way of the Ring to my heart is by pity, pity for weakness and the desire of strength to do good. Do not tempt me! I dare not take it, not even to keep it safe, unused. The wish to wield it would be too great for my strength. I shall have such need of it. Great perils lie before me.

Millions are impressed by the victories of power and take it for the sign of strength. To be sure, power over people is an expression of superior strength in a purely material sense. If I have the power over another person to kill him, I am "stronger" than he is. But in a psychological sense, the lust for power is not rooted in strength but in weakness. It is the expression of inability of the individual self to stand alone and live. It is the desperate attempt to gain secondary strength where genuine strength is lacking.

We are all prone to brood on the evil done us. That brooding becomes as a gnawing and destructive canker. Is there a virtue more in need of application in our time than the virtue of forgiving and forgetting? There are those who would look upon this as a sign of weakness. Is it? I submit that it takes neither strength nor intelligence to brood in anger over wrongs suffered, to go through life with a spirit of vindictiveness, to dissipate one’s abilities in planning retribution. There is no peace in the nursing of a grudge. There is no happiness in living for the day when you can ‘get even.

The Christian often tries to forget his weakness; God wants us to remember it, to feel it deeply. The Christian wants to conquer his weakness and to be freed from it; God wants us to rest and even rejoice in it. The Christian mourns over his weakness; Christ teaches His servant to say, 'I take pleasure in infirmities. Most gladly ...will I...glory in my infirmities' (2 Cor. 12:9)' The Christian thinks his weaknesses are his greatest hindrance in the life and service of God; God tells us that it is the secret of strength and success. It is our weakness, heartily accepted and continually realized, that gives our claim and access to the strength of Him who has said, 'My strength is made perfect in weakness

And as soon as you have renounced that aim of "surviving at any price" and gone where the calm and simple people go—then imprisonment begins to transform your former character in an astonishing way. To transform it in a direction most unexpected to you. And it would seem that in this situation feelings of malice, the disturbance of being oppressed, aimless hate, irritability, and nervousness ought to multiply. But you yourself do not notice how, with the impalpable flow of time, slavery nurtures in you the shoots of contradictory feelings. Once upon a time you were sharply intolerant. You were constantly in a rush. And you were constantly short of time. And now you have time with interest. You are surfeited with it, with its months and its years, behind you and ahead of you—and a beneficial calming fluid pours through your blood vessels—patience. You are acending... Formerly you never forgave anyone. You judged people without mercy. And you praised people with equal lack of moderation. And now an understanding mildness has become the basis of your uncategorical judgements. You have come to realize your own weakness—and you can therefore understand the weakness of others. And be astonished at another's strength. And wish to possess it yourself. The stones rustle beneath our feet. We are ascending... With the year, armor-plated restraint covers your heart and all your skin. You do not hasten to question and you do not hasten to answer. Your tongue has lost its flexible capability for easy oscillation. Your eyes do not flash over with gladness over good tidings, nor do they darken with grief. For you still have to verify whether that's how it is going to be. And you also have to work out—what is gladness and what is grief. And now the rule of your life is this: Do not rejoice when you have found, do not weep when you have lost. Your soul, which formerly was dry, now ripens with suffering. And even if you haven't come to love your neighbors in the Christian sense, you are at least learning to love those close to you.

Rest,” Logan said. “Both of you.” His caressing gaze moved over his wife and infant daughter. “I'll watch over you.” “Love me?” Madeline asked with a faint smile, and yawned again. “It used to be love.” He brushed his lips over her closed eyelids. “Now there's no word for it.” “You once told me that you thought love was a weakness.” “I was wrong,” he whispered, kissing the corners of her mouth. “I've discovered it's my only strength.” Madeline fell asleep with a smile still on her lips, her hand curled around his.

But even now, especially now, it seems to me that women have a strength about them that men never had. And I wonder how did men always get portrayed in the movies and such as the strong ones? How did it come to be that women are made to look like the weak ones who need protectin'? Truth is, it's men who need the protectin'. Really they do. Women have the strong thing inside of them and the can get through anything. They just can. They're used to pain of child birthing - pain no man knows - and some women being battered around and not treated right through all the centuries and having to learn at a real young age how to stay alive on the inside when the outside is being hurt real bad. Most all women know that. But men. Those poor men. They just don't have the inside strength the women do. It's harder for men to feel pain.

Power over others is weakness disguised as strength. True power is within (...)

There is a great difference between successfulness and fruitfulness. Success comes from strength, control, and respectability. A successful person has the energy to create something, to keep control over its development, and to make it available in large quantities. Success brings many rewards and often fame. Fruits, however, come from weakness and vulnerability. And fruits are unique. A child is the fruit conceived in vulnerability, community is the fruit born through shared brokenness, and intimacy is the fruit that grows through touching one another's wounds. Let's remind one another that what brings us true joy is not successfulness but fruitfulness.

Sitting on the train I watch the scenery speeding by, notice a cobweb in the top corner of the window, undulating with a gentle breeze I can’t feel. I lean back in my seat and take my book out of the carrier bag. Turning it over in my hand, it feels warm. It feels how I want to feel; full of knowledge, full of the future. The time I’ve spent staying in bed smoking dope I’ve been hibernating, recuperating and gaining strength. I’m weak socially, but being away from other drug users has made me resilient. It’s allowed my mind and body to heal and mend. As if the winter is over, I’ve come out stronger now. I’m on my own. I have the choice of what to do with my life. I’m going to stay clean. I’m going to be the woman I can be.

All the great groups that stood about the Cross represent in one way or another the great historical truth of the time; that the world could not save itself. Man could do no more. Rome and Jerusalem and Athens and everything else were going down like a sea turned into a slow cataract. Externally indeed the ancient world was still at its strongest; it is always at that moment that the inmost weakness begins. But in order to understand that weakness we must repeat what has been said more than once; that it was not the weakness of a thing originally weak. It was emphatically the strength of the world that was turned to weakness and the wisdom of the world that was turned to folly. In this story of Good Friday it is the best things in the world that are at their worst. That is what really shows us the world at its worst. It was, for instance, the priests of a true monotheism and the soldiers of an international civilisation. Rome, the legend, founded upon fallen Troy and triumphant over fallen Carthage, had stood for a heroism which was the nearest that any pagan ever came to chivalry. Rome had defended the household gods and the human decencies against the ogres of Africa and the hermaphrodite monstrosities of Greece. But in the lightning flash of this incident, we see great Rome, the imperial republic, going downward under her Lucretian doom. Scepticism has eaten away even the confident sanity of the conquerors of the world. He who is enthroned to say what is justice can only ask: ‘What is truth?’ So in that drama which decided the whole fate of antiquity, one of the central figures is fixed in what seems the reverse of his true role. Rome was almost another name for responsibility. Yet he stands for ever as a sort of rocking statue of the irresponsible. Man could do no more. Even the practical had become the impracticable. Standing between the pillars of his own judgement-seat, a Roman had washed his hands of the world.

I love the way you feel inside me,” he said. Ryder made a low, rumbling noise of contentment. “I love the way I feel inside you, too.” “I love that you did this for me because you wanted to give me something special.” Luca started rocking back and forth on Ryder’s cock. “I love that you’ve never done it for anyone else.” Ryder’s brow creased. “Luca…” Luca put his hand over Ryder’s mouth, a domineering gesture that silenced Ryder instantly. He didn’t know where the words were coming from, just that they were clawing at his throat, demanding to get out. “I love the way you treat me,” he said. “I love that you’re so much stronger than me but you never make me feel weak. I love that you take care of me without implying that I can’t take care of myself. I love that you let me take control but always call me on my bullshit.” Luca had to pause for a moment; the pleasure of their slow, rhythmic fucking was making it difficult for him to gather his thoughts. Ryder waited, eyes watchful. “I love that you’re always worried about doing the right thing, even when nobody else is.” Certain that Ryder wouldn’t interrupt now, Luca let go of his mouth and braced his hands on Ryder’s chest. He bounced shallowly on Ryder’s cock, soaking up his size, his strength, his steady, reassuring presence. “I love that I can trust you, and I love that I can rely on you, and – and I love you, Ryder, I do, I love you – ” Because he did, of course he did. It was crazy to pretend that he didn’t. He might be damning them both, but he couldn’t hide from this any longer, couldn’t let Ryder go on thinking he wasn’t head-over-heels in love with him.

He wanted you to be the small, quiet girl from Abnegation," Four says softly. "He hurt you because your strength made him feel weak. No other reason." I nod and try to believe him. "The others won't be as jealous if you show some vulnerability. Even if it isn't real." "You think I have to pretend to be vulnerable?" I ask, raising an eyebrow. "Yes,I do." He takes the ice pack from me, his fingers brushing mine, and holds it against my head himself. I put my hand down, too eager to relax my arm to object. Four stands up. I stare at the hem of his T-shirt. Sometimes I see him as just another person, and sometimes I feel the sight of him in my gut, like a deep ache. "You're going to want to march into breakfast tomorrow and show your attackers they had no effect on you," he adds, "but you should let that bruise on your cheek show, and keep your head down." The idea nauseates me. "I don't think I can do that," I say hollowly. I lift my eyes to his. "You have to." "I don't think you get it." Heat rises into my face. "They touched me." His entire body tightens at my words, his hand clenching around the ice pack. "Touched you," he repeates, his dark eyes cold. "Not...in the way you're thinking." I clear my throat. I didn't realize when I said it how awkward it would be to talk about. "But...almost." I look away. He is silent and still for so long that eventually,I have to say something. "What is it?" "I don't want to say this," he says, "but I feel like I have to.It is more important for you to be safe than right, for the time being. Understand?" His straight eyebrows are drawn low over his eyes. My stomach writhes, partly because I know he makes a good point but I don't want to admit it, and partly because I want something I don't know how to express; I want to press against te space between us until it disappears. I nod. "But please,when you see an opportunity..." He pesses his hand to my cheek,cold and strong, and tilts my head up so I have to look at him. His eyes glint. They look almost predatory. "Ruin them." I laugh shakily. "You're a little scary, Four." "Do me a favor," he says, "and don't call me that." "What should I call you,then?" "Nothing." He takes his hand from my face. "Yet.

Are you all right?" A crease appears between his eyebrows, and he touches my cheek gently.I bat his hand away. "Well," I say, "first I got reamed out in front of everyone,and then I had to chat with the woman who's trying to destroy my old faction,and then Eric almost tossed my friends out of Dauntless,so yeah,it's shaping up to be a pretty great day,Four." He shakes his head and looks at the dilapidated building to his right, which is made of brick and barely resembles the sleek glass spire behind me. It must be ancient.No one builds with brick anymore. "Why do you care,anyway?" I say. "You can be either cruel instructor or concerned boyfriend." I tense up at the word "boyfriend." I didn't mean to use it so flippantly,but it's too late now. "You can't play both parts at the same time." "I am not cruel." He scowls at me. "I was protecting you this morning. How do you think Peter and his idiot friends would have reacted if they discovered that you and I were..." He sighs. "You would never win. They would always call your ranking a result of my favoritism rather than your skill." I open my mouth to object,but I can't. A few smart remarks come to mind, but I dismiss them. He's right. My cheeks warm, and I cool them with my hands. "You didn't have to insult me to prove something to them," I say finally. "And you didn't have to run off to your brother just because I hurt you," he says. He rubs at the back of his neck. "Besides-it worked,didn't it?" "At my expense." "I didn't think it would affect you this way." Then he looks down and shrugs. "Sometimes I forget that I can hurt you.That you are capable of being hurt." I slide my hands into my pockets and rock back on my heels.A strange feeling goes through me-a sweet,aching weakness. He did what he did because he believed in my strength. At home it was Caleb who was strong,because he could forget himself,because all the characteristics my parents valued came naturally to him. No one has ever been so convinced of my strength. I stand on my tiptoes, lift my head, and kiss him.Only our lips touch. "You're brilliant,you know that?" I shake my head. "You always know exactly what to do." "Only because I've been thinking about this for a long time," he says, kissing my briefly. "How I would handle it, if you and I..." He pulls back and smiles. "Did I hear you call me your boyfriend,Tris?" "Not exactly." I shrug. "Why? Do you want me to?" He slips his hands over my neck and presses his thumbs under my chin, tilting my head back so his forehead meets mine. For a moment he stands there, his eyes closed, breathing my air. I feel the pulse in his fingertips. I feel the quickness of his breath. He seems nervous. "Yes," he finally says. Then his smile fades. "You think we convinced him you're just a silly girl?" "I hope so," I say.

If you’ve learned anything from this book I hope it’s that everyone has strengths and weaknesses, and everyone has an important role to play in life. Nature made everything and everyone for a purpose. The courage that’s needed the most isn’t the kind that drives you to prevail over others, but the kind that allows you to be true to your truest self, no matter what other people want you to be.

A weak person has no control over their anger...A stronger person has the strength to contain it.

Are you fighting what makes you unique? Are you frustrated over something you think is a weakness, when in fact, it’s a strength? Quit wishing you were different and step into who God made you to be.

And what did I do, only slip my hand inside his own and say that maybe he should hold my hand instead for a while, and I can see the look on his face even to this day. The shock and the desire. Oh, I loved the power I had over him! The power I could sense in myself! You won't understand this but it's something that every girl realizes at some point in her life, usually when she's around fifteen or sixteen. Maybe it's even younger now. That she has more power than every man in the room combined, because men are weak and governed by their desires and their desperate need for women but women are strong. I've always believed that if women could only collectively harness the power that they have then they'd rule the world. But they don't. I don't know why. And for all their weakness and stupidity, men are smart enough to know that being in charge counts for a lot. They have that over us at least.

If he would just work with pure ideas like a proper mathematician he could go as fast as thought. As it happens, Alan has become fascinated by the incarnations of pure ideas in the physical world. The underlying math of the universe is like the light streaming in through the window. Alan is not satisfied with merely knowing that it streams in. He blows smoke into the air to make the light visible. He sits in meadows gazing at pine cones and flowers, tracing the mathematical patterns in their structure, and he dreams about electron winds blowing over the glowing filaments and screens of radio tubes, and, in their surges and eddies, capturing something of what is going on in his own brain. Turing is neither a mortal nor a god. He is Antaeus. That he bridges the mathematical and physical worlds is his strength and his weakness.

Richard looked up at the beautiful, big pines spreading over them, illuminated in the firelight. A spark of understanding lit in his mind. He saw the branches stretched out with murderous intent in a years-long struggle to reach the sunlight and dispatch its neighbors with its shade. Success would give space for its offspring, many of which would also shrivel in the shade of the parent. Several close neighbors of the big pine were withered and weak, victims all. It was true. The design of nature was success by murder.

You will remember that every psychological or inner state finds some outer representation via the moving centre—that is, it is represented in some particular muscular movements or contractions, etc. You may have noticed that a state of worry is often reflected by a contracted wrinkling of the forehead or a twisting of the hands. States of joy never have this representation. Negative states, states of worry, or fear, or anxiety, or depression, represent themselves in the muscles by contraction, flexion, being bowed down, etc. (and often, also, by weakness in the muscles), whereas opposite emotional states are reflected into the moving centre as expansion, as standing upright, as extension of the limbs, relaxing of tension, and usually by a feeling of strength. To stop worry, people who worry and thereby frown too much or pucker up and corrugate their foreheads, clench their fists, almost cease breathing, etc., should begin here—by relaxing the muscles expressing the emotional state, and freeing the breath. Relaxing in general has behind it, esoterically speaking, the idea of preventing negative states. Negative states are less able to come when a person is in a state of relaxation. That is why it is said so often that it is necessary to practise relaxing every day, by passing the attention over the body and deliberately relaxing all tense muscles.

In actuality, the will has a lot more to do with surrender than with strength. Try “God willing” over “the will to win” or “willing it into existence,” for even those attributes can be broken. True will is quiet humility, resilience, and flexibility; the other kind of will is weakness disguised by bluster and ambition.

She knew it was time, What for was the mystery but focused; she remained. She turned her back on anything that no longer served her strengths nor taught her vital lessons with her weaknesses. She said no without explanation & assigned validation back just to parking spots. She was fierce but gentle and authentic in her approach to live even if it meant standing alone. She knew the hard days weren't over but stood proud that she had already survived some of the worst. She laughed in the midst of a mindfuck & gathered her worth with all the pieces of herself that have held her together throughout the years. She knew it was time What for was the mystery, but focused; she remained. She learnt that motherhood provided unconditional love doesn't have boundaries, it's pure in all its forms. Family are rare connections. Friendships are like shoes, not all will fit but when some do it's like you have won the lotto. She learnt that every love was different and how important it was to keep her heart open for the possibility of being able to experience it just one more time.

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.

Why should I say I can’t when the Bible says I can do all things through Christ who gives me strength (Philippians 4:13)?  2. Why should I worry about my needs when I know that God will take care of all my needs according to His riches in glory in Christ Jesus (Philippians 4:19)?  3. Why should I fear when the Bible says God has not given me a spirit of fear, but of power, love and a sound mind (2 Timothy 1:7)?  4. Why should I lack faith to live for Christ when God has given me a measure of faith (Romans 12:3)?  5. Why should I be weak when the Bible says that the Lord is the strength of my life and that I will display strength and take action because I know God (Psalm 27:1; Daniel 11:32)?

Divine justice pursued its course; disasters came thick on me: I was forced to pass through the valley of the shadow of death. His chastisements are mighty; and one smote me which has humbled me for ever. You know I was proud of my strength: but what is it now, when I must give it over to foreign guidance, as a child does its weakness? Of late, Jane - only - only of late - I began to see and acknowledge the hand of God in my doom. I began to experience remorse, repentance; the wish for reconcilement to my Maker. I began to pray: very brief prayers they were, but very sincere.

Why do you care, anyway?" I say. "You can be either cruel instructor or concerned boyfriend." I tense up at the word "boyfriend." I didn’t mean to use it so flippantly, but it’s too late now. "You can’t play both parts at the same time." "I am not cruel." He scowls at me "I was protecting you this morning. How do you think Peter and his idiot friends would have reacted if they discovered that you and I were..." He sighs. "You would never win. They would always call you ranking a result of my favoritism rather than your skill." I open my mouth to object, but I can't. A few smart remarks come to mind, but I dismiss them. He's right. My cheeks warm, and I cool them with my hands. "You didn't have to insult me to prove something to them," I say finally. "And you didn't have to run off to your brother just because I hurt you," he says. He rubs at the back of his neck. "Besides- it worked, didn't it?" "At my expense." "I didn't think it would affect you this way." Then he looks down and shrugs. "Sometimes I forget that I can hurt you. That you are capable of being hurt." I slide my hands into my pockets and rock back on my heels. A strange feeling goes through me- a sweet, aching weakness. He did what he did because he believed in my strength. At home it was Caleb who was strong, because he could forget himself, because all the characteristics my parents valued came naturally to him. No one has ever been so convinced of my strength. I stand on my tiptoes, lift my head, and kiss him. Only our lips touch. "You're brilliant. You know that?" I shake my head. "You always know exactly what to do." "Only because I've been thinking about his for a long time," he says, kissing me briefly. "How I would handle it, if you and I..." He pulls back and smiles. "Did I hear you call me your boyfriend, Tris?" "Not exactly." I shrug. "Why? Do you want me to?" He slips his hands over my neck and presses his thumbs under my chin, tilting my head back so his forehead meets mine. For a moment he stands there, his eyes closed, breathing my air. I feel the pulse in his fingertips. I feel the quickness of his breath. He seems nervous. "Yes," he finally says.

Hey. Remember what I said when Shigaraki made swiss cheese outta me? 'Stop trying to with this on your own.' But I had more to say. I needed to tell you that I got stabbed cuz my body moved on its own. You know, I always looked down on you cuz you were quirkless. You were s'posed to be beneath me... ...But I kept feeling like you were above me. I hated it. I couldn't bear to look at you. I couldn't accept you the way you were. So I kept you at arm's length and bullied you. I tried to act all superior by rejecting you... ...But I kept losing that fight. Ever since we got into U.A.... ...Nothing's worked out how I thought it would. Instead, this past year has forced me to understand your strength and my weakness. Now I don't expect this to change a thing between us, but I gotta speak... ...My truth. Izuku... I'm sorry for everything. There's nothing wrong with the path you've been walking down since inheriting One For All and following All Might's lead. But now... You're barely standing. And those ideals alone ain't enough to get you over the wall your facing. We're here to step in when you can't handle everything on your own. Because to live up to those ideals and surpass All Might... ...We gotta save you, the civilians at U.A., and the people on the streets. Because saving people is how we win. We get it." ~Katsuki Bakugo -aka- Great Explosion Murder God Dynamite

The political merchandisers appeal only to the weak­nesses of voters, never to their potential strength. They make no attempt to educate the masses into becoming fit for self-government; they are content merely to manipulate and exploit them. For this pur­pose all the resources of psychology and the social sciences are mobilized and set to work. Carefully se­lected samples of the electorate are given "interviews in depth." These interviews in depth reveal the uncon­scious fears and wishes most prevalent in a given so­ciety at the time of an election. Phrases and images aimed at allaying or, if necessary, enhancing these fears, at satisfying these wishes, at least symbolically, are then chosen by the experts, tried out on readers and audiences, changed or improved in the light of the information thus obtained. After which the political campaign is ready for the mass communicators. All that is now needed is money and a candidate who can be coached to look "sincere." Under the new dispen­sation, political principles and plans for specific action have come to lose most of their importance. The person­ality of the candidate and the way he is projected by the advertising experts are the things that really mat­ter. In one way or another, as vigorous he-man or kindly father, the candidate must be glamorous. He must also be an entertainer who never bores his audience. Inured to television and radio, that audience is accustomed to being distracted and does not like to be asked to con­centrate or make a prolonged intellectual effort. All speeches by the entertainer-candidate must therefore be short and snappy. The great issues of the day must be dealt with in five minutes at the most -- and prefera­bly (since the audience will be eager to pass on to something a little livelier than inflation or the H-bomb) in sixty seconds flat. The nature of oratory is such that there has always been a tendency among politicians and clergymen to over-simplify complex is­sues. From a pulpit or a platform even the most con­scientious of speakers finds it very difficult to tell the whole truth. The methods now being used to merchan­dise the political candidate as though he were a deo­dorant positively guarantee the electorate against ever hearing the truth about anything.

If you wish to feign confusion in order to lure the enemy on, you must first have perfect discipline; if you wish to display timidity in order to entrap the enemy, you must have extreme courage; if you wish to parade your weakness in order to make the enemy over-confident, you must have exceeding strength.”] 18.  Hiding order beneath the cloak of disorder is simply a question of subdivision; [See supra, ss. 1.] concealing courage under a show of timidity presupposes a fund of latent energy; [The commentators strongly understand a certain Chinese word here differently than anywhere else in this chapter. Thus Tu Mu says: “seeing that we are favorably circumstanced and yet make no move, the enemy will believe that we are really afraid.”] masking strength with weakness is to be effected by tactical dispositions.

Be strong, but don't let that strength blind you to such an extent that you become ignorant of other people's weaknesses.

And what did I do, only slip my hand inside his own and say that maybe he should hold my hand instead for a while, and I can see the look on his face even to this day. The shock and the desire. Oh, I loved the power I had over him! The power I could sense in myself! You won't understand this but it's something that every girl realizes at some point in her life, usually when she's around fiteen or sixteen. Maybe it's even younger now. That she has more power than every man in the room combined, because men are weak and governed by their desires and their desperate need for women but women are strong. I've always believed that if women could only collectively harness the power that they have then they'd rule the world. But they don't. I don't know why. And for all their weakness and stupidity, men are smart enough to know that being in charge counts for a lot. They have that over us at least.' (p. 561-562)

Eliza has no use for the foolish romantic tradition that all women love to be mastered, if not actually bullied and beaten. "When you go to women," says Nietzsche, "take your whip with you." Sensible despots have never confined that precaution to women: they have taken their whips with them when they have dealt with men, and been slavishly idealized by the men over whom they have flourished the whip much more than by women. No doubt there are slavish women as well as slavish men; and women, like men, admire those that are stronger than themselves. But to admire a strong person and to live under that strong person's thumb are two different things. The weak may not be admired and hero-worshipped; but they are by no means disliked or shunned; and they never seem to have the least difficulty in marrying people who are too good for them. They may fail in emergencies; but life is not one long emergency: it is mostly a string of situations for which no exceptional strength is needed, and with which even rather weak people can cope if they have a stronger partner to help them out. Accordingly, it is a truth everywhere in evidence that strong people, masculine or feminine, not only do not marry stronger people, but do not show any preference for them in selecting their friends. When a lion meets another with a louder roar "the first lion thinks the last a bore." The man or woman who feels strong enough for two, seeks for every other quality in a partner than strength. The converse is also true. Weak people want to marry strong people who do not frighten them too much; and this often leads them to make the mistake we describe metaphorically as "biting off more than they can chew." They want too much for too little; and when the bargain is unreasonable beyond all bearing, the union becomes impossible: it ends in the weaker party being either discarded or borne as a cross, which is worse. People who are not only weak, but silly or obtuse as well, are often in these difficulties.

Man is only a reed, the weakest in nature, but he is a thinking reed. There is no need for the whole universe to take up arms to crush him: a vapor, a drop of water is enough to kill him. But even if the universe were to crush him, man would still be nobler than his slayer, because he knows that he is dying and the advantage the universe has over him. The universe knows none of this. Thus all our dignity consists in thought. It is on thought that we must depend for our recovery, not on space and time, which we could never fill. Let us then strive to think well; that is the basic principle of morality.

What if, instead of viewing people who’ve been abused as weak, we began to celebrate the strength it takes to persevere while overcoming the harm that was placed on them by someone who was supposed to love and care for them? What if, instead of accepting the myth that there’s something wrong with people who were abused, we place full responsibility and accountability for the abuse on the people who perpetrate it?

I also often ask my guests about what they consider to be their invisible weaknesses and shortcomings. I do this because these are the characteristics that define us no less than our strengths. What we feel sets us apart from other people is often the thing that shapes us as individuals. This may be especially true of writers and actors, many of whom first started to develop their observational skills as a result of being sidelined from typical childhood or adolescent activities because of an infirmity or a feeling of not fitting in. Or so I’ve come to believe from talking to so many writers and actors over the years.

I caution against communication because once language exist only to convey information, it is dying. In news articles the relation of the words to the subject is a strong one. The relation of the words to the writer is weak. (Since the majority of your reading has been newspapers, you are used to seeing language function this way). When you write a poem these relations must reverse themselves: The relation of the word to the subject must weaken – the relation of the words to the writer (you) must take on strength. This is probably the hardest thing about writing poems In a poem you make something up, say for example a town, but an imagined town is at least as real as an actual town. If it isn’t you may be in the wrong business. Our triggering subjects, like our words, come from obsessions we must submit to, whatever the social cost. It can be hard. It can be worse 40 years from now if you feel you could have done it and didn’t. RICHARD HUGO Public versus private poets: With public poets the intellectual and emotional contents of the words are the same for the reader as for the writer. With the private poet, the words, at least certain key words, mean something to the poet they don’t mean to the reader. A sensitive reader perceives this relation of poet to word and in a way that relation – the strange way the poet emotionally possesses his vocabulary – is one of the mysteries and preservative forces of the art. If you are a private poet, then your vocabulary is limited by your obsessions. In fact, most poets write the same poem over and over. (Wallace Stevens was honest enough not to try to hide it. Frost’s statement that he tried to make every poem as different as possible from the last one is a way of saying that he knew it couldn’t be).

Once you have disidentified from your mind, whether you are right or wrong makes no difference to your sense of self at all, so the forcefully compulsive and deeply unconscious need to be right, which is a form of violence, will no longer be there. You can state clearly and firmly how you feel or what you think, but there will be no aggressiveness or defensiveness about it. Your sense of self is then derived from a deeper and truer place within yourself, not from the mind. Watch out for any kind of defensiveness within yourself. What are you defending? An illusory identity, an image in your mind, a fictitious entity. By making this pattern conscious, by witnessing it, you disidentify from it. In the light of your consciousness, the unconscious pattern will then quickly dissolve. This is the end of all arguments and power games, which are so corrosive to relationships. Power over others is weakness disguised as strength. True power is within, and it is available to you now. So anyone who is identified with their mind and, therefore, disconnected from their true power, their deeper self rooted in Being, will have fear as their constant companion. The number of people who have gone beyond mind is as yet extremely small, so you can assume that virtually everyone you meet or know lives in a state of fear. Only the intensity of it varies. It fluctuates between anxiety and dread at one end of the scale and a vague unease and distant sense of threat at the other. Most people become conscious of it only when it takes on one of its more acute forms.

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.

A few months ago on a school morning, as I attempted to etch a straight midline part on the back of my wiggling daughter's soon-to-be-ponytailed blond head, I reminded her that it was chilly outside and she needed to grab a sweater. "No, mama." "Excuse me?" "No, I don't want to wear that sweater, it makes me look fat." "What?!" My comb clattered to the bathroom floor. "Fat?! What do you know about fat? You're 5 years old! You are definitely not fat. God made you just right. Now get your sweater." She scampered off, and I wearily leaned against the counter and let out a long, sad sigh. It has begun. I thought I had a few more years before my twin daughters picked up the modern day f-word. I have admittedly had my own seasons of unwarranted, psychotic Slim-Fasting and have looked erroneously to the scale to give me a measurement of myself. But these departures from my character were in my 20s, before the balancing hand of motherhood met the grounding grip of running. Once I learned what it meant to push myself, I lost all taste for depriving myself. I want to grow into more of a woman, not find ways to whittle myself down to less. The way I see it, the only way to run counter to our toxic image-centric society is to literally run by example. I can't tell my daughters that beauty is an incidental side effect of living your passion rather than an adherence to socially prescribed standards. I can't tell my son how to recognize and appreciate this kind of beauty in a woman. I have to show them, over and over again, mile after mile, until they feel the power of their own legs beneath them and catch the rhythm of their own strides. Which is why my parents wake my kids early on race-day mornings. It matters to me that my children see me out there, slogging through difficult miles. I want my girls to grow up recognizing the beauty of strength, the exuberance of endurance, and the core confidence residing in a well-tended body and spirit. I want them to be more interested in what they are doing than how they look doing it. I want them to enjoy food that is delicious, feed their bodies with wisdom and intent, and give themselves the freedom to indulge. I want them to compete in healthy ways that honor the cultivation of skill, the expenditure of effort, and the courage of the attempt. Grace and Bella, will you have any idea how lovely you are when you try? Recently we ran the Chuy's Hot to Trot Kids K together as a family in Austin, and I ran the 5-K immediately afterward. Post?race, my kids asked me where my medal was. I explained that not everyone gets a medal, so they must have run really well (all kids got a medal, shhh!). As I picked up Grace, she said, "You are so sweaty Mommy, all wet." Luke smiled and said, "Mommy's sweaty 'cause she's fast. And she looks pretty. All clean." My PRs will never garner attention or generate awards. But when I run, I am 100 percent me--my strengths and weaknesses play out like a cracked-open diary, my emotions often as raw as the chafing from my jog bra. In my ultimate moments of vulnerability, I am twice the woman I was when I thought I was meant to look pretty on the sidelines. Sweaty and smiling, breathless and beautiful: Running helps us all shine. A lesson worth passing along.

Azriel picked up a flat, white stone and turned it over in his hands. “Rhys told me the story when he returned. And since then we have privately adapted the Nephelle Philosophy with our own armies.” I raised a brow. Azriel shrugged. “We—Rhys, Cass, and I—will occasionally remind each other that what we think to be our greatest weakness can sometimes be our biggest strength. And that the most unlikely person can alter the course of history.” “The Nephelle Philosophy.

In the final analysis, what stands out about Thucydides is not his weaknesses but his strengths as a historian. We note his omissions, but no account of the Peloponnesian War or of fifth-century Greece in general is more complete. Some scholars worry over his cut-and-dried heroes and villains. But is there much evidence to suggest that these assessments were fundamentally wrong? Others argue that his speeches are biased distortions, but no one can prove that any are outright fabrications.

Jane! you think me, I daresay, an irreligious dog: but my heart swells with gratitude to the beneficent God of this earth just now. He sees not as man sees, but far clearer: judges not as man judges, but far more wisely. I did wrong: I would have sullied my innocent flower--breathed guilt on its purity: the Omnipotent snatched it from me. I, in my stiff-necked rebellion, almost cursed the dispensation; instead of bending to the decree, I defied it. Divine justice pursued its course; disasters came thick on me: I was forced to pass through the valley of the shadow of death. His chastisements are mighty; and one smote me which has humbled me for ever. You know I was proud of my strength: but what is it now, when I must give it over to foreign guidance, as a child does it weakness? Of late, Jane--only--only of late--I began to see and acknowledge the hand of God in my doom. I began to experience remorse, repentance; the wish for reconcilement to my Maker. I began sometimes to pray: very brief prayers they were, but very sincere.

Doc was collecting marine animals in the Great Tide Pool on the tip of the Peninsula. It is a fabulous place: when the tide is in, a wave-churned basin, creamy with foam, whipped by the combers that roll in from the whistling buoy on the reef. But when the tide goes out the little water world becomes quiet and lovely. The sea is very clear and the bottom becomes fantastic with hurrying, fighting, feeding, breeding animals. Crabs rush from frond to frond of the waving algae. Starfish squat over mussels and limpets, attach their million little suckers and then slowly lift with incredible power until the prey is broken from the rock. And then the starfish stomach comes out and envelops its food. Orange and speckled and fluted nudibranchs slide gracefully over the rocks, their skirts waving like the dresses of Spanish dancers. And black eels poke their heads out of crevices and wait for prey. The snapping shrimps with their trigger claws pop loudly. The lovely, colored world is glassed over. Hermit crabs like frantic children scamper on the bottom sand. And now one, finding an empty snail shell he likes better than his own, creeps out, exposing his soft body to the enemy for a moment, and then pops into the new shell. A wave breaks over the barrier, and churns the glassy water for a moment and mixes bubbles into the pool, and then it clears and is tranquil and lovely and murderous again. Here a crab tears a leg from his brother. The anemones expand like soft and brilliant flowers, inviting any tired and perplexed animal to lie for a moment in their arms, and when some small crab or little tide-pool Johnnie accepts the green and purple invitation, the petals whip in, the stinging cells shoot tiny narcotic needles into the prey and it grows weak and perhaps sleepy while the searing caustic digestive acids melt its body down. Then the creeping murderer, the octopus, steals out, slowly, softly, moving like a gray mist, pretending now to be a bit of weed, now a rock, now a lump of decaying meat while its evil goat eyes watch coldly. It oozes and flows toward a feeding crab, and as it comes close its yellow eyes burn and its body turns rosy with the pulsing color of anticipation and rage. Then suddenly it runs lightly on the tips of its arms, as ferociously as a charging cat. It leaps savagely on the crab, there is a puff of black fluid, and the struggling mass is obscured in the sepia cloud while the octopus murders the crab. On the exposed rocks out of water, the barnacles bubble behind their closed doors and the limpets dry out. And down to the rocks come the black flies to eat anything they can find. The sharp smell of iodine from the algae, and the lime smell of calcareous bodies and the smell of powerful protean, smell of sperm and ova fill the air. On the exposed rocks the starfish emit semen and eggs from between their rays. The smells of life and richness, of death and digestion, of decay and birth, burden the air. And salt spray blows in from the barrier where the ocean waits for its rising-tide strength to permit it back into the Great Tide Pool again. And on the reef the whistling buoy bellows like a sad and patient bull.

Yoda once had told him that fear led to hate and hate to suffering. But Yoda had been wrong. Fear was a tool used by the strong to cow the weak. Hate was the font of true strength. Suffering was not the result of the rule of the strong over the weak, order was. By its very existence, the Force mandated the rule of the strong over the weak; the Force mandated order. The Jedi had never seen that, and so they’d misunderstood the Force and been destroyed. But Vader’s Master saw it. Vader saw it. And so they were strong. And so they ruled.

My years of struggling against inequality, abusive power, poverty, oppression, and injustice had finally revealed something to me about myself. Being close to suffering, death, executions, and cruel punishments didn't just illuminate the brokenness of others; in a moment of anguish and heartbreak, it also exposed my own brokenness. You can't effectively fight abusive power, poverty, inequality, illness, oppression, or injustice and not be broken by it. We are all broken by something. We have all hurt someone and have been hurt. We all share the condition of brokenness even if our brokenness is not equivalent. The ways in which I have been hurt - and have hurt others - are different from the ways Jimmy Dill suffered and caused suffering. But our shared brokenness connected us. Thomas Merton said: We are bodies of broken bones. I guess I'd always known but never fully considered that being broken is what makes us human. We all have our reasons. Sometimes we're fractured by the choices we make; sometimes we're shattered by things we would never have chosen. But our brokenness is also the source of our common humanity, the basis for our shared search for comfort, meaning, and healing. Our shared vulnerability and imperfection nurtures and sustains our capacity for compassion. We have a choice. We can embrace our humanness, which means embracing our broken natures and the compassion that remains our best hope for healing. Or we can deny our brokenness, forswear compassion, and, as a result, deny our own humanity. I thought of the guards strapping Jimmy Dill to the gurney that very hour. I thought of the people who would cheer his death and see it as some kind of victory. I realized they were broken people, too, even if they would never admit it. So many of us have become afraid and angry. We've become so fearful and vengeful that we've thrown away children, discarded the disabled, and sanctioned the imprisonment of the sick and the weak - not because they are a threat to public safety or beyond rehabilitation but because we think it makes us seem tough, less broken. I thought of the victims of violent crime and the survivors of murdered loved ones, and how we've pressured them to recycle their pain and anguish and give it back to the offenders we prosecute. I thought of the many ways we've legalized vengeful and cruel punishments, how we've allowed our victimization to justify the victimization of others. We've submitted to the harsh instinct to crush those among us whose brokenness is most visible. But simply punishing the broken - walking away from them or hiding them from sight - only ensures that they remain broken and we do, too. There is no wholeness outside of our reciprocal humanity. I frequently had difficult conversations with clients who were struggling and despairing over their situations - over the things they'd done, or had been done to them, that had led them to painful moments. Whenever things got really bad, and they were questioning the value of their lives, I would remind them that each of us is more than the worst thing we've ever done. I told them that if someone tells a lie, that person is not just a liar. If you take something that doesn't belong to you, you are not just a thief. Even if you kill someone, you're not just a killer. I told myself that evening what I had been telling my clients for years. I am more than broken. In fact, there is a strength, a power even, in understanding brokenness, because embracing our brokenness creates a need and desire for mercy, and perhaps a corresponding need to show mercy. When you experience mercy, you learn things that are hard to learn otherwise. You see things that you can't otherwise see; you hear things you can't otherwise hear. You begin to recognize the humanity that resides in each of us.

Let, then, thy soul by faith be exercised with such thoughts and apprehensions as these: “I am a poor, weak creature; unstable as water, I cannot excel. This corruption is too hard for me, and is at the very door of ruining my soul; and what to do I know not. My soul is become as parched ground, and an habitation of dragons. I have made promises and broken them; vows and engagements have been as a thing of nought. Many persuasions have I had that I had got the victory and should be delivered, but I am deceived; so that I plainly see, that without some eminent succour and assistance, I am lost, and shall be prevailed on to an utter relinquishment of God. But yet, though this be my state and condition, let the hands that hang down be lifted up, and the feeble knees be strengthened. Behold, 32the Lord Christ, that hath all fulness of grace in his heart, all fulness of power in his hand, he is able to slay all these his enemies. There is sufficient provision in him for my relief and assistance. He can take my drooping, dying soul and make me more than a conqueror.33 ‘Why sayest thou, O my soul, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint,’ Isa. xl. 27–31. He can make the ‘dry, parched ground of my soul to become a pool, and my thirsty, barren heart as springs of water;’ yea, he can make this ‘habitation of dragons,’ this heart, so full of abominable lusts and fiery temptations, to be a place for ‘grass’ and fruit to himself,” Isa. xxxv. 7. So God staid Paul, under his temptation, with the consideration of the sufficiency of his grace: “My grace is sufficient for thee,” 2 Cor. xii. 9. Though he were not immediately so far made partaker of it as to be freed from his temptation, yet the sufficiency of it in God, for that end and purpose, was enough to stay his spirit. I say, then, by faith, be much in the consideration of that supply and the fulness of it that is in Jesus Christ, and how he can at any time give thee strength and deliverance. Now, if hereby thou dost not find success to a conquest, yet thou wilt be staid in the chariot, that thou shalt not fly out of the field until the battle be ended; thou wilt be kept from an utter despondency and a lying down under thy unbelief, or a turning aside to false means and remedies, that in the issue will not relieve thee. The efficacy of this consideration will be found only in the practice.

The art of fiction has not changed much since prehistoric times. The formula for telling a powerful story has remained the same: create a strong character, a person of great strengths, capable of deep emotions and decisive action. Give him a weakness. Set him in conflict with another powerful character -- or perhaps with nature. Let his exterior conflict be the mirror of the protagonist's own interior conflict, the clash of his desires, his own strength against his own weakness. And there you have a story. Whether it's Abraham offering his only son to God, or Paris bringing ruin to Troy over a woman, or Hamlet and Claudius playing their deadly game, Faust seeking the world's knowledge and power -- the stories that stand out in the minds of the reader are those whose characters are unforgettable. To show other worlds, to describe possible future societies and the problems lurking ahead, is not enough. The writer of science fiction must show how these worlds and these futures affect human beings. And something much more important: he must show how human beings can and do literally create these future worlds. For our future is largely in our own hands. It doesn't come blindly rolling out of the heavens; it is the joint product of the actions of billions of human beings. This is a point that's easily forgotten in the rush of headlines and the hectic badgering of everyday life. But it's a point that science fiction makes constantly: the future belongs to us -- whatever it is. We make it, our actions shape tomorrow. We have the brains and guts to build paradise (or at least try). Tragedy is when we fail, and the greatest crime of all is when we fail even to try. Thus science fiction stands as a bridge between science and art, between the engineers of technology and the poets of humanity.

I opened myself up to the kiss and kissed him back with enthusiasm. Putting all my secret emotions and tender feelings into the embrace, I wound my arms around his neck and slid my hands into his hair. Pulling his body that much closer to mine, I embraced him with all the warmth and affection that I wouldn’t allow myself to express verbally. He paused, shocked for a brief instant, and then quickly adjusted his approach, escalating into a passionate frenzy. I shocked myself by matching his energy. I ran my hands up his powerful arms and shoulders and then down his chest. My senses were in turmoil. I felt wild. Eager. I clutched at his shirt. I couldn’t get close enough to him. He even smelled delicious. You’d think that several days of being chased by strange creatures and hiking through a mysterious kingdom would make him smell bad. In fact, I wanted him to smell bad. I’m sure I did. I mean, how can you expect a girl to be fresh as a daisy while traipsing through the jungle and getting chased by monkeys. It’s just not possible. I desperately wanted him to have some fault. Some weakness. Some…imperfection. But Ren smelled amazing-like waterfalls, a warm summer day, and sandalwood trees all wrapped up in a sizzling, hot guy. How could a girl defend herself from a perfect onslaught delivered by a pefect person? I gave up and let Mr. Wonderful take control of my senses. My blood burned, my heart thundered, my need for him quickened, and I lost all track of time in his arms. All I was aware of was Ren. His lips. His body. His soul. I wanted all of him. Eventually, he put his hands on my shoulders and gently separated us. I was surprised that he had the strength of will to stop because I was nowhere near being able to. I blinked my eyes open in a daze. We were both breathing hard. “That was…enlightening,” he breathed. “Thank you, Kelsey.” I blinked. The passion that had dulled my mind dissipated in an instant, and my mind sharply focused on a new feeling. Irritation. “Thank you? Thank you! Of all the-“ I slammed up the steps angrily and then spun around to look down at him. “No! Thank you, Ren!” My hands slashed at the air. “Now you got what you wanted, so leave me alone!” I ran up the stairs quickly to put some distance between us. Enlightening? What was that about? Was he testing me? Giving me a one-to-ten score on my kissing ability? Of all the nerve? I was glad that I was mad. I could shove all the other emotions into the back of my mind and just focus on the anger, the indignation. He leapt up the stairs two at a time. “That’s not all I want, Kelsey. That’s for sure.” “Well, I no longer care about what you want!” He shot me a knowing look and raised an eyebrow. Then, he lifted his foot out of the opening, placed it on the dirt, and instantly changed back into a tiger. I laughed mockingly. “Ha!” I tripped over a stone but quickly found my footing. “Serves you right!” I shouted angrily and stumbled blindly along the dim path. After figuring out where to go, I marched off in a huff. “Come on, Fanindra. Let’s go find Mr. Kadam.

So the rich kids aren’t the alpha group of the school. The next most likely demographic would be the church kids: They’re plentiful, and they are definitely interested in school domination. However, that strength—the will to dominate—is also their greatest weakness, because they spend so much time trying to convince you to hang out with them, and the way they try to do that is by inviting you over to their church. “We’ve got cookies and board games,” they say, or that sort of thing. “We just got a Wii set up!” Something about it always seems a little off. Eventually, you realize: These same exact sentences are also said by child predators.

I produced a fulsome sermon. When the appointed Sunday arrived, I used all of my best grooming skills. I picked the cat hairs off my most expensive suit, smoothed my hair, and put a Band-aid on the thumb I had chewed while working overtime on my sermon. Once I met the delegation at church I did my best to dazzle them, and after the service was over we sat for almost two hours in a Sunday School room as I answered question after question about my history, my beliefs, my weaknesses, and my strengths. One man on the committee noticed the Band-aid on my thumb. "What did you do to yourself?" he asked sympathetically. "I cut it while I was cooking, "I lied.

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)

But Rousseau — to what did he really want to return? Rousseau, this first modern man, idealist and rabble in one person — one who needed moral "dignity" to be able to stand his own sight, sick with unbridled vanity and unbridled self-contempt. This miscarriage, couched on the threshold of modern times, also wanted a "return to nature"; to ask this once more, to what did Rousseau want to return? I still hate Rousseau in the French Revolution: it is the world-historical expression of this duality of idealist and rabble. The bloody farce which became an aspect of the Revolution, its "immorality," is of little concern to me: what I hate is its Rousseauan morality — the so-called "truths" of the Revolution through which it still works and attracts everything shallow and mediocre. The doctrine of equality! There is no more poisonous poison anywhere: for it seems to be preached by justice itself, whereas it really is the termination of justice. "Equal to the equal, unequal to the unequal" — that would be the true slogan of justice; and also its corollary: "Never make equal what is unequal." That this doctrine of equality was surrounded by such gruesome and bloody events, that has given this "modern idea" par excellence a kind of glory and fiery aura so that the Revolution as a spectacle has seduced even the noblest spirits. In the end, that is no reason for respecting it any more. I see only one man who experienced it as it must be experienced, with nausea — Goethe. Goethe — not a German event, but a European one: a magnificent attempt to overcome the eighteenth century by a return to nature, by an ascent to the naturalness of the Renaissance — a kind of self-overcoming on the part of that century. He bore its strongest instincts within himself: the sensibility, the idolatry of nature, the anti-historic, the idealistic, the unreal and revolutionary (the latter being merely a form of the unreal). He sought help from history, natural science, antiquity, and also Spinoza, but, above all, from practical activity; he surrounded himself with limited horizons; he did not retire from life but put himself into the midst of it; he if was not fainthearted but took as much as possible upon himself, over himself, into himself. What he wanted was totality; he fought the mutual extraneousness of reason, senses, feeling, and will (preached with the most abhorrent scholasticism by Kant, the antipode of Goethe); he disciplined himself to wholeness, he created himself. In the middle of an age with an unreal outlook, Goethe was a convinced realist: he said Yes to everything that was related to him in this respect — and he had no greater experience than that ens realissimum [most real being] called Napoleon. Goethe conceived a human being who would be strong, highly educated, skillful in all bodily matters, self-controlled, reverent toward himself, and who might dare to afford the whole range and wealth of being natural, being strong enough for such freedom; the man of tolerance, not from weakness but from strength, because he knows how to use to his advantage even that from which the average nature would perish; the man for whom there is no longer anything that is forbidden — unless it be weakness, whether called vice or virtue. Such a spirit who has become free stands amid the cosmos with a joyous and trusting fatalism, in the faith that only the particular is loathesome, and that all is redeemed and affirmed in the whole — he does not negate anymore. Such a faith, however, is the highest of all possible faiths: I have baptized it with the name of Dionysus. 50 One might say that in a certain sense the nineteenth century also strove for all that which Goethe as a person had striven for: universality in understanding and in welcoming, letting everything come close to oneself, an audacious realism, a reverence for everything factual.

Girls aside, the other thing I found in the last few years of being at school, was a quiet, but strong Christian faith – and this touched me profoundly, setting up a relationship or faith that has followed me ever since. I am so grateful for this. It has provided me with a real anchor to my life and has been the secret strength to so many great adventures since. But it came to me very simply one day at school, aged only sixteen. As a young kid, I had always found that a faith in God was so natural. It was a simple comfort to me: unquestioning and personal. But once I went to school and was forced to sit through somewhere in the region of nine hundred dry, Latin-liturgical, chapel services, listening to stereotypical churchy people droning on, I just thought that I had got the whole faith deal wrong. Maybe God wasn’t intimate and personal but was much more like chapel was … tedious, judgemental, boring and irrelevant. The irony was that if chapel was all of those things, a real faith is the opposite. But somehow, and without much thought, I had thrown the beautiful out with the boring. If church stinks, then faith must do, too. The precious, natural, instinctive faith I had known when I was younger was tossed out with this newly found delusion that because I was growing up, it was time to ‘believe’ like a grown-up. I mean, what does a child know about faith? It took a low point at school, when my godfather, Stephen, died, to shake me into searching a bit harder to re-find this faith I had once known. Life is like that. Sometimes it takes a jolt to make us sit and remember who and what we are really about. Stephen had been my father’s best friend in the world. And he was like a second father to me. He came on all our family holidays, and spent almost every weekend down with us in the Isle of Wight in the summer, sailing with Dad and me. He died very suddenly and without warning, of a heart attack in Johannesburg. I was devastated. I remember sitting up a tree one night at school on my own, and praying the simplest, most heartfelt prayer of my life. ‘Please, God, comfort me.’ Blow me down … He did. My journey ever since has been trying to make sure I don’t let life or vicars or church over-complicate that simple faith I had found. And the more of the Christian faith I discover, the more I realize that, at heart, it is simple. (What a relief it has been in later life to find that there are some great church communities out there, with honest, loving friendships that help me with all of this stuff.) To me, my Christian faith is all about being held, comforted, forgiven, strengthened and loved – yet somehow that message gets lost on most of us, and we tend only to remember the religious nutters or the God of endless school assemblies. This is no one’s fault, it is just life. Our job is to stay open and gentle, so we can hear the knocking on the door of our heart when it comes. The irony is that I never meet anyone who doesn’t want to be loved or held or forgiven. Yet I meet a lot of folk who hate religion. And I so sympathize. But so did Jesus. In fact, He didn’t just sympathize, He went much further. It seems more like this Jesus came to destroy religion and to bring life. This really is the heart of what I found as a young teenager: Christ comes to make us free, to bring us life in all its fullness. He is there to forgive us where we have messed up (and who hasn’t), and to be the backbone in our being. Faith in Christ has been the great empowering presence in my life, helping me walk strong when so often I feel so weak. It is no wonder I felt I had stumbled on something remarkable that night up that tree. I had found a calling for my life.

With bare feet in the dirt, fulmia, ten times with conviction, will shake the earth to its roots, if you have the strength, Jaga’s book had told me, and the Dragon had believed it enough not to let me try it anywhere near the tower. I had felt doubtful, anyway, about conviction: I hadn’t believed I had any business shaking the earth to its roots. But now I fell to the ground and dug away the snow and the fallen leaves and rot and moss until I came to the hard-frozen dirt. I pried up a large stone and began to smash at the earth, again and again, breaking up the dirt and breathing on it to make it softer, pounding in the snow that melted around my hands, pounding in the hot tears that dripped from my eyes as I worked. Kasia was above me with her head flung up, her mouth open in its soundless cry like a statue in a church. “Fulmia,” I said, my fingers deep in the dirt, crushing the solid clods between my fingers. “Fulmia, fulmia,” I chanted over and over, bleeding from broken nails, and I felt the earth hear me, uneasily. Even the earth was tainted here, poisoned, but I spat on the dirt and screamed, “Fulmia,” and imagined my magic running into the ground like water, finding cracks and weaknesses, spreading out beneath my hands, beneath my cold wet knees: and the earth shuddered and turned over. A low trembling began where my hands drove into the ground, and it followed me as I started prying at the roots of the tree. The frozen dirt began to break up into small chunks all around them, the tremors going on and on like waves. The branches above me were waving wildly as if in alarm, the whispering of the leaves becoming a muted roaring. I straightened up on my knees. “Let her out!” I screamed at the tree: I beat on its trunk with my muddy fists. “Let her out, or I’ll bring you down! Fulmia!” I cried out in rage, and threw myself back down at the ground, and where my fists hit, the ground rose and swelled like a river rising with the rain. Magic was pouring out of me, a torrent: every warning the Dragon had ever given me forgotten and ignored. I would have spent every drop of myself and died there, just to bring that horrible tree down: I couldn’t imagine a world where I lived, where I left this behind me, Kasia’s life and heart feeding this corrupt monstrous thing. I would rather have died, crushed in my own earthquake, and brought it down with me. I tore at the ground ready to break open a pit to swallow us all.

Not over-interested in domestic matters, it was true; but then neither was he. In a novel, all his life's anxieties, his mixture of strength and weakness, his potential for hysteria--all would have been swirled away in a vortex of love leading to the blissful calm of marriage. But one of life's many disappointments was that it was never a novel, not by Maupassant or anyone else. Well, perhaps a short satirical tale by Gogol" (p.38)

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.

One of my greatest concerns for the young women of the Church is that they will sell themselves short in dating and marriage by forgetting who they really are--daughters of a loving Heavenly Father. . . . Unfortunately, a young woman who lowers her standards far enough can always find temporary acceptance from immature and unworthy young men. . . . At their best, daughters of God are loving, caring, understanding, and sympathetic. This does not mean they are also gullible, unrealistic, or easily manipulated. If a young man does not measure up to the standards a young woman has set, he may promise her that he will change if she will marry him first. Wise daughters of God will insist that young men who seek their hand in marriage change before the wedding, not after. (I am referring here to the kind of change that will be part of the lifelong growth of every disciple.) He may argue that she doesn't really believe in repentance and forgiveness. But one of the hallmarks of repentance is forsaking sin. Especially when the sin involves addictive behaviors or a pattern of transgression, wise daughters of God insist on seeing a sustained effort to forsake sin over a long period of time as true evidence of repentance. They do not marry someone because they believe they can change him. Young women, please do not settle for someone unworthy of your gospel standards. On the other hand, young women should not refuse to settle down. There is no right age for young men or young women to marry, but there is a right attitude for them to have about marriage: "Thy will be done" . . . . The time to marry is when we are prepared to meet a suitable mate, not after we have done all the enjoyable things in life we hoped to do while we were single. . . . When I hear some young men and young women set plans in stone which do not include marriage until after age twenty-five or thirty or until a graduate degree has been obtained, I recall Jacob's warning, "Seek not to counsel the Lord, but to take counsel from his hand" (Jacob 4:10). . . . How we conduct ourselves in dating relationships is a good indication of how we will conduct ourselves in a marriage relationship. . . . Individuals considering marriage would be wise to conduct their own prayerful due diligence--long before they set their hearts on marriage. There is nothing wrong with making a T-square diagram and on either side of the vertical line listing the relative strengths and weaknesses of a potential mate. I sometimes wonder whether doing more homework when it comes to this critical decision would spare some Church members needless heartache. I fear too many fall in love with each other or even with the idea of marriage before doing the background research necessary to make a good decision. It is sad when a person who wants to be married never has the opportunity to marry. But it is much, much sadder to be married to the wrong person. If you do not believe me, talk with someone who has made that mistake. Think carefully about the person you are considering marrying, because marriage should last for time and for all eternity.

Those who, from the start, are the unfortunate, the downtrodden, the broken – these are the ones, the weakest, who most undermine life amongst men, who introduce the deadliest poison and scepticism into our trust in life, in man, in ourselves. Where can we escape the surreptitious glance imparting a deep sadness, the backward glance of the born misfit revealing how such a man communes with himself, – that glance which is a sigh. ‘If only I were some other person!’ is what this glance sighs: ‘but there’s no hope of that. I am who I am: how could I get away from myself ? And oh – I’m fed up with myself!’ . . . In such a soil of self-contempt, such a veritable swamp, every kind of weed and poisonous plant grows, all of them so small, hidden, dissembling and sugary. Here, the worms of revenge and rancour teem all round; here, the air stinks of things unrevealed and unconfessed; here, the web of the most wicked conspiracy is continually being spun, – the conspiracy of those who suffer against those who are successful and victorious, here, the sight of the victorious man is hated. And what mendacity to avoid admitting this hatred as hatred! What expenditure of big words and gestures, what an art of ‘righteous’ slander! These failures: what noble eloquence flows from their lips! How much sugared, slimy, humble humility swims in their eyes! What do they really want? At any rate, to represent justice, love, wisdom, superiority, that is the ambition of these who are ‘the lowest’, these sick people! And how skilful such an ambition makes them! In particular, we have to admire the counterfeiter’s skill with which the stamp of virtue, the ding-a-ling golden ring of virtue is now imitated. They have taken out a lease on virtue to keep it just for themselves, these weak and incurably sick people, there is no doubt about it: ‘Only we are good and just’ is what they say, ‘only we are the homines bonæ voluntatis’. They promenade in our midst like living reproaches, like warnings to us, – as though health, success, strength, pride and the feeling of power were in themselves depravities for which penance, bitter penance will one day be exacted: oh, how ready they themselves are, in the last resort, to make others penitent, how they thirst to be hangmen! Amongst them we find plenty of vengeance-seekers disguised as judges, with the word justice continually in their mouth like poisonous spittle, pursing their lips and always at the ready to spit at anybody who does not look discontented and who cheerfully goes his own way. Among their number there is no lack of that most disgusting type of dandy, the lying freaks who want to impersonate ‘beautiful souls’ and put their wrecked sensuality on the market, swaddled in verses and other nappies, as ‘purity of the heart’: the type of moral onanists and ‘self-gratifiers.’ The will of the sick to appear superior in any way, their instinct for secret paths, which lead to tyranny over the healthy, – where can it not be found, this will to power of precisely the weakest!

Over and over and over again God says, “I will choose Nazareth, not Jerusalem. I will choose the girl nobody wants. I will choose the boy everybody has forgotten.” Why? Is it just that God likes underdogs? No. He is telling us something about salvation itself. Every other religion and moral philosophy tells you to summon up all of your strength and live as you ought. Therefore, they appeal to the strong, to the people who can pull it together, the people who can “summon up the blood.” Only Jesus says, “I have come for the weak. I have come for those who admit they are weak. I will save them not by what they do but through what I do.

Shapers are people who can go from visualization to actualization. I wrote a lot about the people I call “shapers” in the first part of this book. I use the word to mean someone who comes up with unique and valuable visions and builds them out beautifully, typically over the doubts of others. Shapers get both the big picture and the details right. To me, it seems that Shaper = Visionary + Practical Thinker + Determined. I’ve found that shapers tend to share attributes such as intense curiosity and a compulsive need to make sense of things, independent thinking that verges on rebelliousness, a need to dream big and unconventionally, a practicality and determination to push through all obstacles to achieve their goals, and a knowledge of their own and others’ weaknesses and strengths so they can orchestrate teams to achieve them. Perhaps even more importantly, they can hold conflicting thoughts simultaneously and look at them from different angles. They typically love to knock things around with other really smart people and can easily navigate back and forth between the big picture and the granular details, counting both as equally important. People wired with enough of these ways of thinking that they can operate in the world as shapers are very rare. But they could never succeed without working with others who are more naturally suited for other things and whose ways of thinking and acting are also essential.

Life sometimes is like tossing a coin in the air calling heads or tails, but it doesn’t matter what side it lands on; life goes on. It is hard when you’ve lost the will to fight because you’ve been fighting for so long. You are smothered by the pain. Mentally, you are drained. Physically, you are weak. Emotionally, you are weighed down. Spiritually, you do not have one tiny mustard seed of faith. The common denominator is that other people’s problems have clouded your mind with all of their negativity. You cannot feel anything; you are numb. You do not have the energy to surrender, and you choose not to escape because you feel safe when you are closed in. As you move throughout the day, you do just enough to get by. Your mindset has changed from giving it your all to—well, something is better than nothing. You move in slow motion like a zombie, and there isn’t any color, just black and white, with every now and then a shade of gray. You’ve shut everyone out and crawled back into the rabbit hole. Life passes you by as you feel like you cannot go on. You look around for help; for someone to take the pain away and to share your suffering, but no one is there. You feel alone, you drift away when you glance ahead and see that there are more uphill battles ahead of you. You do not have the option to turn around because all of the roads are blocked. You stand exactly where you are without making a step. You try to think of something, but you are emotionally bankrupt. Where do you go from here? You do not have a clue. Standing still isn’t helping because you’ve welcomed unwanted visitors; voices are in your head, asking, “What are you waiting for? Take the leap. Jump.” They go on to say, “You’ve had enough. Your burdens are too heavy.” You walk towards the cliff; you turn your head and look at the steep hill towards the mountain. The view isn’t helping; not only do you have to climb the steep hill, but you have to climb up the mountain too. You take a step; rocks and dust fall off the cliff. You stumble and you move forward. The voices in your head call you a coward. You are beginning to second-guess yourself because you want to throw in the towel. You close your eyes; a tear falls and travels to your chin. As your eyes are closed the Great Divine’s voice is louder; yet, calmer, soothing; and you feel peace instantly. Your mind feels light, and your body feels balanced. The Great Divine whispers gently and softly in your ear: “Fallen Warrior, I know you have given everything you’ve got, and you feel like you have nothing left to give. Fallen Warrior, I know it’s been a while since you smiled. Fallen Warrior, I see that you are hurting, and I feel your pain. Fallen Warrior, this is not the end. This is the start of your new beginning. Fallen Warrior, do not doubt My or your abilities; you have more going for you than you have going against you. Fallen Warrior, keep moving, you have what it takes; perseverance is your middle name. Fallen Warrior, you are not the victim! You are the victor! You step back because you know why you are here. You know why you are alive. Sometimes you have to be your own Shero. As a fallen warrior, you are human; and you have your moments. There are days when you have more ups than downs, and some days you have more downs than ups. I most definitely can relate. I was floating through life, but I had to change my mindset. During my worst days, I felt horrible, and when I started to think negatively I felt like I was dishonoring myself. I felt sick, I felt afraid, fear began to control my every move. I felt like demons were trying to break in and take over my life.

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.

It is the worst evil of too yielding and indecisive a character, that no influence over it can be depended on. You are never sure of a good impression being durable; everybody may sway it. Let those who would be happy be firm. Here is a nut," said he, catching one down from an upper bough, "to exemplify: a beautiful glossy nut, which, blessed with original strength, has outlived all the storms of autumn. Not a puncture, not a weak spot anywhere. This nut," he continued, with playful solemnity, "while so many of his brethren have fallen and been trodden under foot, is still in possession of all the happiness that a hazel nut can be supposed capable of." Then returning to his former earnest tone--"My first wish for all whom I am interested in, is that they should be firm.

Despite the dangers and discomforts, climbing is for many an all-consuming passion. They interrupt, end, or never start their careers, focusing exclusively on completing the next climb. Climber Todd Skinner said free climbing means "going right to the edge" of your capabilites. For many climbers, this closeness to death - the risk of dying - produces an adrenaline rush that most other life experiences simply can't. It is what keeps many of them married to the sport. Probably no other sport creates such a feeling of oneness with Mother Nature. Attached to a mountainside by fingertips and toes, the climber necessarily becomes part of the rock - or else. One climber says that while scaling a granite face, she felt close to God, so intense was her relationship with the natural world. Climbers speak of "floating" or "performing a ballet" over the rock, each placement of foot and each reach into a crack creating unity with the mountain. The sport is one of total engagement with the here-and-now, which frees the mind from everything else. Climbers' concentration is complete and focused. Their only thought is executing the next move... Ken Bokelund... said: "Climbing for me has always been the strength of the body over the weakness of the mind. If you train so that you are very strong physically and you have mastered the techniques, then all that's left is believing. Freeing your mind of fear is the key. This is very difficult to do, but when you can achieve it, then you are in true harmony with the rock. Fear is just one more thing to worry about and is very distracting. It can make you fall... ...when you know you are strong enough to complete any maneuver, once that level of physical confidence is achieved, then you are able to put fear out of your mind. Climbing becomes a very simple pleasure. It's just you and the rock. It's a total clarity of being, a time when nothing matters, you're moving without any thought, you're in a place where time stands still. Even when you're on a wall for days, when you get down, everything seems exactly the same, as though time never passed.

Medicine once consisted of the knowledge of a few simples, to stop the flow of blood, or to heal wounds; then by degrees it reached its present stage of complicated variety. No wonder that in early days medicine had less to do! Men's bodies were still sound and strong; their food was light and not spoiled by art and luxury, whereas when they began to seek dishes not for the sake of removing, but of rousing, the appetite, and devised countless sauces to whet their gluttony, – then what before was nourishment to a hungry man became a burden to the full stomach. 16. Thence come paleness, and a trembling of wine-sodden muscles, and a repulsive thinness, due rather to indigestion than to hunger. Thence weak tottering steps, and a reeling gait just like that of drunkenness. Thence dropsy, spreading under the entire skin, and the belly growing to a paunch through an ill habit of taking more than it can hold. Thence yellow jaundice, discoloured countenances, and bodies that rot inwardly, and fingers that grow knotty when the joints stiffen, and muscles that are numbed and without power of feeling, and palpitation of the heart with its ceaseless pounding. 17. Why need I mention dizziness? Or speak of pain in the eye and in the ear, itching and aching[11] in the fevered brain, and internal ulcers throughout the digestive system? Besides these, there are countless kinds of fever, some acute in their malignity, others creeping upon us with subtle damage, and still others which approach us with chills and severe ague. 18. Why should I mention the other innumerable diseases, the tortures that result from high living?   Men used to be free from such ills, because they had not yet slackened their strength by indulgence, because they had control over themselves, and supplied their own needs.[12] They toughened their bodies by work and real toil, tiring themselves out by running or hunting or tilling the earth. They were refreshed by food in which only a hungry man could take pleasure. Hence, there was no need for all our mighty medical paraphernalia, for so many instruments and pill-boxes. For plain reasons they enjoyed plain health;

One thing is needful.—To "give style" to one’s character— a great and rare art! It is practiced by those who survey all the strengths and weaknesses of their nature and then fit them into an artistic plan until every one of them appears as art and reason and even weaknesses delight the eye. Here a large mass of second nature has been added; there a piece of original nature has been removed —both times through long practice and daily work at it. Here the ugly that could not be removed is concealed; there it has been reinterpreted and made sublime. Much that is vague and resisted shaping has been saved and exploited for distant views; it is meant to beckon toward the far and immeasurable. In the end, when the work is finished, it becomes evident how the constraint of a single taste governed and formed everything large and small. Whether this taste was good or bad is less important than one might suppose, if only it was a single taste! It will be the strong and domineering natures that enjoy their finest gaiety in such constraint and perfection under a law of their own; the passion of their tremendous will relaxes in the face of all stylized nature, of all conquered and serving nature. Even when they have to build palaces and design gardens they demur at giving nature freedom. Conversely, it is the weak characters without power over themselves that hate the constraint of style. They feel that if this bitter and evil constraint were imposed upon them they would be demeaned; they become slaves as soon as they serve; they hate to serve. Such spirits—and they may be of the first rank—are always out to shape and interpret their environment as free nature: wild, arbitrary, fantastic, disorderly, and surprising. And they are well advised because it is only in this way that they can give pleasure to themselves. For one thing is needful: that a human being should attain satisfaction with himself, whether it be by means of this or that poetry or art; only then is a human being at all tolerable to behold. Whoever is dissatisfied with himself is continually ready for revenge, and we others will be his victims, if only by having to endure his ugly sight. For the sight of what is ugly makes one bad and gloomy.

There had to be something new, some fresh angle. As the rain pattered down around him, Kapenda thought. What was the weirdest thing he'd seen since this all started? He'd been in the tiny town of Chew Stoke a few weeks earlier, filming the remains of a vehicle that had been washed into a culvert and whose driver had died. In Grovehill, no one had died yet but there were abandoned cars strewn along the streets and surrounding tracks, hulking shapes that the water broke around and flowed over in fractured, churning flurries. That was old. Every television station had those shots. He'd been there the year before when the police had excavated a mud-filled railway tunnel and uncovered the remains of two people who had been crushed in a landslide. What they needed was something like that here, something that showed how weak man's civilized veneer was when set against nature's uncaring ferocity. He needed something that contrasted human frailty and natural strength, something that Dali might have painted - a boat on a roof, or a shark swimming up the main street. He needed that bloody house to collapse. ("Into The Water")

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.

The crust [of the earth] is very thin. Estimates of its thickness range from a minimum of about twenty to a maximum of about forty miles. The crust is made of comparatively rigid, crystalline rock, but it is fractured in many places, and does not have great strength. Immediately under the crust is a layer that is thought to be extremely weak, because it is, presumably, too hot to crystallize. Moreover, it is thought that pressure at that depth renders the rock extremely plastic, so that it will yield easily to pressures. The rock at that depth is supposed to have high viscosity; that is, it is fluid but very stiff, as tar may be. It is known that a viscous material will yield easily to a comparatively slight pressure exerted over a long period of time, even though it may act as a solid when subjected to a sudden pressure, such as an earthquake wave. If a gentle push is exerted horizontally on the earth's crust, to shove it in a given direction, and if the push is maintained steadily for a long time, it is highly probable that the crust willl be displaced over this plastic and viscous lower layer. The crust, in this case, will move as a single unit, the whole crust at the same time. This idea has nothing whatever to do with the much discussed theory of drifting continents, according to which the continents drifted separately, in different directions. [...] Let us visualize briefly the consequences of a displacement of the whole crustal shell of the earth. First, there will be the changes in latitude. Places on the earth's surface will change their distances from the equator. Some will be shifted nearer the equator, and others farther away. Points on opposite sides of the earth will move in opposite directions. For example, if New York should be moved 2,000 miles south, the Indian Ocean, diametrically opposite, would have to be shifted 2,000 miles north. [...] Naturally, climatic changes will be more or less proportionate to changes in latitude, and, because areas on opposite sides of the globe will be moving in opposite directions, some areas will be getting colder while others get hotter; some will be undergoing radical changes of climate, some mild changes of climate, and some no changes at all. Along with the climatic changes, there will be many other consequences of a displacement of the crust. Because of the slight flattening of the earth, there will be stretching and compressional effects to crack and fold the crust, possibly contributing to the formation of mountain ranges. there will be changes in sea level, and many other consequences.

What we have so often preached at home about the essence of the enemy coalition has now been confirmed: it is a devilish pact between democratic capitalism and Jewish Bolshevism. All nations whose statesmen have signed this pact will sooner or later become the victims of the demonic spirits they have summoned. Let there be no doubt that National Socialist Germany will wage this fight for as long as it takes for this historic turn of events to come about here, too, and this will happen still this year. No power on earth will make us weak at heart. They have destroyed so many of our beautiful, magnificent, and sacred things that there remains only one mission in our lives: to create a state that will rebuild what they have destroyed. Therefore, it is our duty to preserve the freedom of the German nation for the future and not allow German manpower to be abducted to Siberia, but to deploy it for the rebuilding and dedicate it to the service of our own Volk. They have taught us so many horrible things that there is no more horror for us. What the homeland must endure is dreadful, what the front must accomplish is superhuman. Yet when, in the face of such pain, a whole nation proves itself as reliable as the German Volk, then Providence cannot and will not deny its right to live in the end. As always in history, it will reward its steadfastness with the prize of earthly existence. Since so many of our possessions have been destroyed, this can only reinforce us in our fanatical determination to see our enemies a thousand times over as what they truly are: destroyers of an eternal civilization and annihilators of mankind! And out of this hatred will grow a sacred will: to oppose these annihilators of our existence with all the strength God has given us and defeat them in the end. Adolf Hitler - proclamation to the German Folk Fuhrer Headquarters, February 24, 1945