Victory Sign Quotes

When you come out of the grips of a depression there is an incredible relief, but not one you feel allowed to celebrate. Instead, the feeling of victory is replaced with anxiety that it will happen again, and with shame and vulnerability when you see how your illness affected your family, your work, everything left untouched while you struggled to survive. We come back to life thinner, paler, weaker … but as survivors. Survivors who don’t get pats on the back from coworkers who congratulate them on making it. Survivors who wake to more work than before because their friends and family are exhausted from helping them fight a battle they may not even understand. I hope to one day see a sea of people all wearing silver ribbons as a sign that they understand the secret battle, and as a celebration of the victories made each day as we individually pull ourselves up out of our foxholes to see our scars heal, and to remember what the sun looks like.

The year 1776, celebrated as the birth year of the nation and for the signing of the Declaration of Independence, was for those who carried the fight for independence forward a year of all-too-few victories, of sustained suffering, disease, hunger, desertion, cowardice, disillusionment, defeat, terrible discouragement, and fear, as they would never forget, but also of phenomenal courage and bedrock devotion to country, and that, too they would never forget.

The sign of the victorious communities are that they forbid evil; call to good and spend in the way of Allah.

I hope to one day see a sea of people all wearing silver ribbons as a sign that they understand the secret battle, and as a celebration of the victories made each day as we individually pull ourselves up out of our foxholes to see our scars heal, and to remember what the sun looks like.

May the cracks in my heart be the place where I shall plant my tears which would rise in blossoms. If they hit me with stones, I’m going to throw at them flowers. As a sign of celebration. The victory of reason over ego. I’ve risen above it all, on the ashes of my old soul that, as Phoenix, found its way to light up the Universe.

just because we are knocked down , doesn't mean we are out. we still have breath in our lungs & tears flowing down ,, all signs that we are alive . take a deep breath & be reminded that often our biggest strugles are the stepping stones to our greatest victories

In San Antonio the crowd was small because it was the same day as the huge local Fiesta celebration. A man stepped out of the crowd to tell me that he had read the book and the blog and felt very sorry for my husband. I told him that Victor was sitting right around the corner if he'd prefer to have him sign the book. He did, and as he left I think I saw him give my husband the victory sign, as if Victor was some sort of POW. In a way, I saw his point.

The resurrection is the revelation to chosen witnesses of the fact that Jesus who died on the cross is indeed king - conqueror of death and sin, Lord and Savior of all. The resurrection is not the reversal of a defeat but the proclamation of a victory. The King reigns from the tree. The reign of God has indeed come upon us, and its sign is not a golden throne but a wooden cross.

beheld a power whose head was crowned with signs of victory.

People say that scars are the sign of victory; the winning marks against what broke them. But how about the wound that never heals? What would that make you? A winner, a loser, a survivor?

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.

To lift an autumn hair is no sign of great strength; to see the sun and moon is no sign of sharp sight; to hear the noise of thunder is no sign of a quick ear. What the ancients called a clever fighter is one who not only wins, but excels in winning with ease. Hence his victories bring him neither reputation for wisdom nor credit for courage.

But sometimes things happen that no one hopes for. Events that cause everything you've worked towards, the life you've carefully constructed piece by piece, to come tumbling down all around you. No one is to blame, but you're left with a wound you can't heal on your own and can't believe you'll ever learn to accept, so you struggle to escape the pain. Only time can heal wounds as deep as that - a lot of time - and all you can really do is place yourself in its hands and try to consider the passing of each day a victory. You tough it out moment by moment, hour by hour, and after some weeks or months you begin to see signs of recovery. Slowly the wound heals into a scar.

It's going to be a hard time; we can count on that. But with all the misery, what opportunities to show mercy and brotherly love in our land, which has sinned so greatly against love. And patience! For now is the time when the victors, in the blind triumph of their victory, are likely to make mistakes. But that's not our concern, for we shall only be the sufferers, not the agents of suffering. What a power for peace will lie in our own powerlessness if we can only glimpse in it the sign of grace!

Dangerous and indifferent ground: against its fixed mass the tragedies of people count for nothing although the signs of misadventure are everywhere. No past slaughter nor cruelty, no accident nor murder that occurs on the little ranches or at the isolate crossroads with their bare populations of three or seventeen, or in the reckless trailer courts of mining towns delays the flood of morning light. Fences, cattle, roads, refineries, mines, gravel pits, traffic lights, graffiti'd celebration of athletic victory on bridge overpass, crust of blood on the Wal-Mart loading dock, the sun-faded wreaths of plastic flowers marking death on the highway are ephemeral. Other cultures have camped here a while and disappeared. Only earth and sky matter. Only the endlessly repeated flood of morning light. You begin to see that God does not owe us much beyond that.

The cross is not a sign of the church's quiet, suffering submission to the powers-that-be, but rather the church's revolutionary participation in the victory of Christ over those powers. The cross is not a symbol for general human suffering and oppression. Rather, the cross is a sign of what happens when one takes God's account of reality more seriously than Caesar's. The cross stands as God's (and our) eternal no to the powers of death, as well as God's eternal yes to humanity, God's remarkable determination not to leave us to our own devices.

When depression sufferers fight, recover, and go into remission we seldom even know, simply because so many suffer in the dark … ashamed to admit something they see as a personal weakness … afraid that people will worry, and more afraid that they won’t. We find ourselves unable to do anything but cling to the couch and force ourselves to breathe. When you come out of the grips of a depression there is an incredible relief, but not one you feel allowed to celebrate. Instead, the feeling of victory is replaced with anxiety that it will happen again, and with shame and vulnerability when you see how your illness affected your family, your work, everything left untouched while you struggled to survive. We come back to life thinner, paler, weaker … but as survivors. Survivors who don’t get pats on the back from coworkers who congratulate them on making it. Survivors who wake to more work than before because their friends and family are exhausted from helping them fight a battle they may not even understand. I hope to one day see a sea of people all wearing silver ribbons as a sign that they understand the secret battle, and as a celebration of the victories made each day as we individually pull ourselves up out of our foxholes to see our scars heal, and to remember what the sun looks like.

Britain's counterespionage officers saw signs of treachery in everything Ivor Montagu did: they saw it in his friends, his appearance, his opinions, and his behavior. But above all, they saw it in his passionate, and dubious, love of table tennis.

Until recently I barely even knew the signs of welcome, like the way a person plopped down across from me and sighed deeply while looking at me with relief: a shy look on someone’s face that gave me time to breathe and settle in. I didn’t know that wounds and scars were what we find welcoming, because they are like ours. Trappings and charm wear off, I’ve learned. The book of welcome says, Let people see you.

People want to feel that you can lead them to victory. And often times that is a measure of competence - people are looking for cues, signs, indications, and proof of your level of competence.

When Charles Darwin was trying to decide whether he should propose to his cousin Emma Wedgwood, he got out a pencil and paper and weighed every possible consequence. In favor of marriage he listed children, companionship, and the 'charms of music and female chit-chat.' Against marriage he listed the 'terrible loss of time,' lack of freedom to go where he wished, the burden of visiting relatives, the expense and anxiety provoked by children, the concern that 'perhaps my wife won't like London,' and having less money to spend on books. Weighing one column against the other produced a narrow margin of victory, and at the bottom Darwin scrawled, 'Marry—Marry—Marry Q.E.D.' Quod erat demonstrandum, the mathematical sign-off that Darwin himself restated in English: 'It being proved necessary to Marry.

Sirs, I am but a nameless man, A rhymester without a home, Yet since I come of the Wessex clay And carry the cross of Rome, I will even answer the mighty earl That asked of Wessex men Why they be meek and monkish folk, And bow to the White Lord's broken yoke; What sign have we save blood and smoke? Here is my answer then. That on you is fallen the shadow, And not upon the Name; That though we scatter and though we fly, And you hang over us like the sky, You are more tired of victory, Than we are tired of shame. That though you hunt the Christian man Like a hare on the hill-side, The hare has still more heart to run Than you have heart to ride. That though all lances split on you, All swords be heaved in vain, We have more lust again to lose Than you to win again. Your lord sits high in the saddle, A broken-hearted king, But our king Alfred, lost from fame, Fallen among foes or bonds of shame, In I know not what mean trade or name, Has still some song to sing. Our monks go robed in rain and snow, But the heart of flame therein, But you go clothed in feasts and flames, When all is ice within; Nor shall all iron dooms make dumb Men wandering ceaselessly, If it be not better to fast for joy Than feast for misery. Nor monkish order only Slides down, as field to fen, All things achieved and chosen pass, As the White Horse fades in the grass, No work of Christian men. Ere the sad gods that made your gods Saw their sad sunrise pass, The White Horse of the White Horse Vale, That you have left to darken and fail, Was cut out of the grass. Therefore your end is on you, Is on you and your kings, Not for a fire in Ely fen, Not that your gods are nine or ten, But because it is only Christian men Guard even heathen things. For our God hath blessed creation, Calling it good. I know What spirit with whom you blindly band Hath blessed destruction with his hand; Yet by God's death the stars shall stand And the small apples grow.

The welcome book would have taught us that power and signs of status can’t save us, that welcome—both offering and receiving—is our source of safety. Various chapters and verses of this book would remind us that we are wanted and even occasionally delighted in, despite the unfortunate truth that we are greedy-grabby, self-referential, indulgent, overly judgmental, and often hysterical. Somehow that book “went missing.” Or when the editorial board of bishops pored over the canonical lists from Jerusalem and Alexandria, they arbitrarily nixed the book that states unequivocally that you are wanted, even rejoiced in.

You fight them, his father had said. You don't trust them. His father had been right. And his father had been ready. Rabatians were cowards and deceivers, they should have scattered when their duplicitous attack met the full force of the Akielon army. But for some reason they hadn't fallen at the first sign of a real fight, they had stood firm, and shown metal, and, for hour upon hour, they had fought, until the Akielon lines had begun to slip and falter. And their general wasn't the king, it was the twenty-five year old prince, holding the field. Father, I can take him, he'd said. Then go, his father had said, and bring us back victory.

Simple, powerful, poignant, the Sign of the Cross is a mnemonic device like the Mass, in which we sit down to table with one another and remember the Last Supper, or a baptism, where we remember John the Baptist's brawny arm pouring some of the Jordan River over Christ. So we remember the central miracle and paradox of the faith that binds us each to each: that we believe, against all evidence and sense, in life and love and light, in the victory of those things over death and evil and darkness.

He coiled himself neatly and waited without fidgeting, as was polite; but at length, when Majestatis showed no signs of waking—after ten minutes, or perhaps five—very nearly five—Temeraire coughed; then he coughed again, a little more emphatically, and Majestatis sighed and said, without opening his eyes, “So you are not leaving, I suppose?” “Oh,” Temeraire said, his ruff prickling, “I thought you were only sleeping, not ignoring me deliberately; I will go at once.” “Well, you might as well stay now,” Majestatis said, lifting his head and yawning himself away. “I don’t bother to wake up if it isn’t important enough to wait for, that’s all.

understood the infamous spiritual terror which this movement exerts, particularly on the bourgeoisie, which is neither morally nor mentally equal to such attacks; at a given sign it unleashes a veritable barrage of lies and slanders against whatever adversary seems most dangerous, until the nerves of the attacked persons break down… This is a tactic based on precise calculation of all human weaknesses, and its result will lead to success with almost mathematical certainty… I achieved an equal understanding of the importance of physical terror toward the individual and the masses… For while in the ranks of their supporters the victory achieved seems a triumph of the justice of their own cause, the defeated adversary in most cases despairs of the success of any further resistance.49 No more precise analysis of Nazi tactics, as Hitler was eventually to develop them, was ever written.

Yet only minutes before, on the roof, a cold Havana between his lips, he had been silent, both he and his wife bundled in winter coats and hats as if about to set out on a journey. Dark against the sky. A statuesque couple. For a while the Brandenburg Gate was only a black mass, scanned off and on by police searchlights. But then the torchlight procession arrived, spreading like a stream of lava which, separated for a short time by the pylons, eventually flowed together again, unremitting, unstoppable, solemn, portentous, lighting up the night, lighting up the Gate to the quadriga of stallions, to the goddess's sign of victory. We too on the roof of Liebermann's house were lit by that fatal glow, even as we were hit with the smoke and stench of a hundred thousand and more torches.

it is the usual sign of victory to sleep in the bed of the vanquished.

But there is an unholy fascination in systematic noise. He did not flee from it incontinently, as one might have expected him to do. He remained, astonished at himself for remaining, since nothing could have been more repulsive to his tastes, more painful to his senses, and, so to speak, more contrary to his genius, than this rude exhibition of vigour. The Zangiacomo band was not making music; it was simply murdering silence with a vulgar, ferocious energy. One felt as if witnessing a deed of violence; and that impression was so strong that it seemed marvelous to see the people sitting so quietly on their chairs, drinking so calmly out of their glasses, and giving no signs of distress, anger, or fear. Heyst averted his gaze from the unnatural spectacle of their indifference.

NOTHING MAKES SENSE. Do not look for any sense in things. It is not there. It is you who ascribe it to what you live or get to know. A defeat or a victory is neither a message from the gods nor a trick of fate. Neither means anything — and, if they seem to, it is but an interpretation you yourself make of them —, inasmuch as things in themselves are only indifference and silence. So, do not waste your precious time in looking for signs everywhere around you. Try and interpret happenings, those which bleed and those which make you smile, as maturing experiences. Oh, yes, what is most important: live!

But easy victories pall after a while. If one always wins, perhaps one is attempting only what is well within one’s capabilities—and there lies a kind of death, don’t you think? That which does not grow may well be showing the first signs of atrophy.

There is no man,’ he began, ‘however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man—so far as it is possible for any of us to be wise—unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. I know that there are young fellows, the sons and grand sons of famous men, whose masters have instilled into them nobility of mind and moral refinement in their schooldays. They have, perhaps, when they look back upon their past lives, nothing to retract; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world. The lives that you admire, the attitudes that seem noble to you are not the result of training at home, by a father, or by masters at school, they have sprung from beginnings of a very different order, by reaction from the influence of everything evil or commonplace that prevailed round about them. They represent a struggle and a victory. I can see that the picture of what we once were, in early youth, may not be recognisable and cannot, certainly, be pleasing to contemplate in later life. But we must not deny the truth of it, for it is evidence that we have really lived, that it is in accordance with the laws of life and of the mind that we have, from the common elements of life, of the life of studios, of artistic groups—assuming that one is a painter—extracted something that goes beyond them.

Joy is not the satisfied contemplation of an accomplished result, the emotion of victory, the satisfaction of having succeeded. It is the sign of an energy that is deftly deployed, it is a free affirmation: everything comes easy. Joy is an activity: executing with ease something difficult that has taken time to master, asserting the faculties of the mind and the body. Joys of thought when it finds and discovers, joys of the body when it achieves without effort. That is why joy, unlike pleasure, increases with repetition, and is enriched. When you are walking, joy is a basso continuo. Locally, of course, you may run into effort and difficulty. You will also find immediate moments of contentment: a proud gaze backwards to contemplate the long steep plunge of the slope behind you. Those satisfactions, though, too often present an opportunity to reintroduce quantities, scores, figures (which track? how long? what altitude?). And walking becomes a competition. That is why expeditions in high mountain country (conquering peaks, each one a challenge) are always slightly impure: because they give rise to narcissistic gratification. What dominates in walking, away from ostentation and showing off, is the simple joy of feeling your body in the most primitively natural activity.

Why would Westerners interpret victories of war by Sun Tzu as signs of strength and wisdom, but victories of war by Bible believers as signs of barbarism and ignorance? This cognitive dissonance is either a symptom of religious bigotry or a form of "worldview schizophrenia".

A sure sign of maturity is being able to accept people for who they are. You stop agonizing over changing those who don’t want to change. Because the truth is, little victories aside, that’s a superpower you don’t have. What you can do is decide what role you will allow them to play in your life. Then …you live with it.

The world of 1906...was a stable and a civilized world in which the greatness and authority of Britain and her Empire seemed unassailable and invulnerably secure. In spite of our reverses in the Boer War it was assumed unquestioningly that we should always emerge "victorious, happy and glorious" from any conflict. There were no doubts about the permanence of our "dominion over palm and pine", or of our title to it. Powerful, prosperous, peace-loving, with the seas all round us and the Royal Navy on the seas, the social, economic, international order seemed to our unseeing eyes as firmly fixed on earth as the signs of the Zodiac in the sky.

The racial oppression that inspired the first generations of the civil rights movement was played out in lynchings, night raids, antiblack pogroms, and physical intimidation at the ballot box. In a typical battle of today, it may consist of African American drivers being pulled over more often on the highways. (When Clarence Thomas described his successful but contentious 1991 Supreme Court confirmation hearing as a “high-tech lynching,” it was the epitome of tastelessness but also a sign of how far we have come.) The oppression of women used to include laws that allowed husbands to rape, beat, and confine their wives; today it is applied to elite universities whose engineering departments do not have a fifty-fifty ratio of male and female professors. The battle for gay rights has progressed from repealing laws that execute, mutilate, or imprison homosexual men to repealing laws that define marriage as a contract between a man and a woman. None of this means we should be satisfied with the status quo or disparage the efforts to combat remaining discrimination and mistreatment. It’s just to remind us that the first goal of any rights movement is to protect its beneficiaries from being assaulted or killed. These victories, even if partial, are moments we should acknowledge, savor, and seek to understand.

Søren Kierkegaard maintained that once a person finds the path of grace in his heart and fully enters the realm of love, the world – however imperfect it may be – becomes rich and beautiful, consisting entirely of opportunities for love. Eternity, he believed, will ask me (and you, and you) only one question: have you lived your life in despair or in love? Despair is a sign of a life lived wrongly. Despair is vanity turned upside down. Love is the way. Whenever despair wins, it’s the natural way. Whenever love wins, it is a moment of grace. When love is victorious and defeats despair completely, you’ve reached the path of grace. So, two roads diverge in life. The choice is ours, and the things that matter to us will light our way.

Moral for psychologists. -- Not to go in for backstairs psychology. Never to observe in order to observe! That gives a false perspective, leads to squinting and something forced and exaggerated. Experience as the wish to experience does not succeed. One must not eye oneself while having an experience; else the eye becomes "an evil eye." A born psychologist guards instinctively against seeing in order to see; the same is true of the born painter. He never works "from nature"; he leaves it to his instinct, to his camera obscura, to sift through and express the "case," "nature," that which is "experienced." He is conscious only of what is general, of the conclusion, the result: he does not know arbitrary abstractions from an individual case. What happens when one proceeds differently? For example, if, in the manner of the Parisian novelists, one goes in for backstairs psychology and deals in gossip, wholesale and retail? Then one lies in wait for reality, as it were, and every evening one brings home a handful of curiosities. But note what finally comes of all this: a heap of splotches, a mosaic at best, but in any case something added together, something restless, a mess of screaming colors. The worst in this respect is accomplished by the Goncourts; they do not put three sentences together without really hurting the eye, the psychologist's eye. Nature, estimated artistically, is no model. It exaggerates, it distorts, it leaves gaps. Nature is chance. To study "from nature" seems to me to be a bad sign: it betrays submission, weakness, fatalism; this lying in the dust before petit faits [little facts] is unworthy of a whole artist. To see what is--that is the mark of another kind of spirit, the anti-artistic, the factual. One must know who one is. Toward a psychology of the artist. -- If there is to be art, if there is to be any aesthetic doing and seeing, one physiological condition is indispensable: frenzy. Frenzy must first have enhanced the excitability of the whole machine; else there is no art. All kinds of frenzy, however diversely conditioned, have the strength to accomplish this: above all, the frenzy of sexual excitement, this most ancient and original form of frenzy. Also the frenzy that follows all great cravings, all strong affects; the frenzy of feasts, contests, feats of daring, victory, all extreme movement; the frenzy of cruelty; the frenzy in destruction, the frenzy under certain meteorological influences, as for example the frenzy of spring; or under the influence of narcotics; and finally the frenzy of will, the frenzy of an overcharged and swollen will. What is essential in such frenzy is the feeling of increased strength and fullness. Out of this feeling one lends to things, one forces them to accept from us, one violates them--this process is called idealizing. Let us get rid of a prejudice here: idealizing does not consist, as is commonly held, in subtracting or discounting the petty and inconsequential. What is decisive is rather a tremendous drive to bring out the main features so that the others disappear in the process. In this state one enriches everything out of one's own fullness: whatever one sees, whatever one wills, is seen swelled, taut, strong, overloaded with strength. A man in this state transforms things until they mirror his power--until they are reflections of his perfection. This having to transform into perfection is--art. Even everything that he is not yet, becomes for him an occasion of joy in himself; in art man enjoys himself as perfection.

Close your eyes and stare into the dark. My father's advice when I couldn't sleep as a little girl. He wouldn't want me to do that now but I've set my mind to the task regardless. I'm staring beyond my closed eyelids. Though I lie still on the ground, I feel perched at the highest point I could possibly be; clutching at a star in the night sky with my legs dangling above cold black nothingness. I take one last look at my fingers wrapped around the light and let go. Down I go, falling, then floating, and, falling again, I wait for the land of my life. I know now, as I knew as that little girl fighting sleep, that behind her gauzed screen of shut-eye, lies colour. It taunts me, dares me to open my eyes and lose sleep. Flashes of red and amber, yellow and white speckle my darkness. I refuse to open them. I rebel and I squeeze my eyelids together tighter to block out the grains of light, mere distractions that keep us awake but a sign that there's life beyond. But there's no life in me. None that I can feel, from where I lie at the bottom of the staircase. My heart beats quicker now, the lone fighter left standing in the ring, a red boxing glove pumping victoriously into the air, refusing to give up. It's the only part of me that cares, the only part that ever cared. It fights to pump the blood around to heal, to replace what I'm losing. But it's all leaving my body as quickly as it's sent; forming a deep black ocean of its own around me where I've fallen. Rushing, rushing, rushing. We are always rushing. Never have enough time here, always trying to make our way there. Need to have left here five minutes ago, need to be there now. The phone rings again and I acknowledge the irony. I could have taken my time and answered it now. Now, not then. I could have taken all the time in the world on each of those steps. But we're always rushing. All, but my heart. That slows now. I don't mind so much. I place my hand on my belly. If my child is gone, and I suspect this is so, I'll join it there. There.....where? Wherever. It; a heartless word. He or she so young; who it was to become, still a question. But there, I will mother it. There, not here. I'll tell it; I'm sorry, sweetheart, I'm sorry I ruined your chances - our chances of a life together.But close your eyes and stare into the darkness now, like Mummy is doing, and we'll find our way together. There's a noise in the room and I feel a presence. 'Oh God, Joyce, oh God. Can you hear me, love? Oh God. Oh God, please no, Hold on love, I'm here. Dad is here.' I don't want to hold on and I feel like telling him so. I hear myself groan, an animal-like whimper and it shocks me, scares me. I have a plan, I want to tell him. I want to go, only then can I be with my baby. Then, not now. He's stopped me from falling but I haven't landed yet. Instead he helps me balance on nothing, hover while I'm forced to make the decision. I want to keep falling but he's calling the ambulance and he's gripping my hand with such ferocity it's as though I'm all he has. He's brushing the hair from my forehead and weeping loudly. I've never heard him weep. Not even when Mum died. He clings to my hand with all of his strength I never knew his old body had and I remember that I am all he has and that he, once again just like before, is my whole world. The blood continues to rush through me. Rushing, rushing, rushing. We are always rushing. Maybe I'm rushing again. Maybe it's not my time to go. I feel the rough skin of old hands squeezing mine, and their intensity and their familiarity force me to open my eyes. Lights fills them and I glimpse his face, a look I never want to see again. He clings to his baby. I know I lost mind; I can't let him lose his. In making my decision I already begin to grieve. I've landed now, the land of my life. And still my heart pumps on. Even when broken it still works.

Though small, the shrine has a long history. In 1333—the Third Year of the Genko era—Lord Takeshigé Kikuchi ascended to it in order to implore the divine favor before going into battle. Victory was his, and in gratitude he had the shrine rebuilt. According to tradition, he himself carved the Worship Image, reciting a triple prayer after each stroke. This represented the god as standing on the mountain peak with one hand raised, gazing at the armed host he had blessed. It was an image of victory. Now, however, the morning after the rising, early on the auspicious Ninth Day of the Ninth Month, the time of the Chrysanthemum Festival, there were gathered around the shrine forty-six hunted survivors of a defeated force. Some standing, some sitting, they stared blankly about them, though the penetrating autumn chill made their wounds sting. The clear light of the rising sun cast a striped pattern as it shone down through the branches of the few old cedars that surrounded the shrine. Birds were singing. The air was fresh and clear. As for signs of last night’s sanguinary combat, these were visible in the soiled and bloodstained garments, the haggard visages, and the eyes that burned like live embers. Among the forty-six were Unshiro Ishihara, Kageki Abé, Kisou Onimaru, Juro Furuta, Tsunetaro Kobayashi, the brothers Gitaro and Gigoro Tashiro, Tateki Ura, Mitsuo Noguchi, Mikao Kashima, and Kango Hayami. Every man was silent, sunk deep in thought, looking off at the sea, or at the mountains, or at the smoke still rising from Kumamoto. Such were the men of the League at rest on the slope of Kimpo, some with fingers yellowed from brushing the petals of wild chrysanthemums that they had plucked while staring across the water at Shimabara Peninsula.

We do not consider the many causes of weight loss. We don’t remember troubling weight loss is sometimes prompted by grief from a breakup, divorce, or death. We don’t think about weight loss caused by cancer or chemotherapy. We don’t consider that the person in front of us might be going through a medical crisis, their weight loss a sign of abrupt and troubling change rather than hard-fought victory. And we don’t consider that weight loss is sometimes linked to declining mental health or a new wave of disordered eating. In our eagerness to compliment what we assume is desired weight loss, many of us end up congratulating restrictive eating disorders, grief, and trauma in the process, revealing that we are in a constant state of surveillance, monitoring and assessing the bodies of those around us. We keep our disappointment and displeasure quiet, revealing our disapproval of fatness only in our celebration of thinness.

This is likely one of the roots of Fremen emphasis on superstition (disregarding the Missionaria Protectiva’s ministrations). What matter that whistling sands are an omen? What matter that you must make the sign of the fist when first you see First Moon? A man’s flesh is his own and his water belongs to the tribe—and the mystery of life isn’t a problem to solve but a reality to experience. Omens help you remember this. And because you are here, because you have the religion, victory cannot evade you in the end.

We have not thoroughly assessed the bodies snatched from dirt and sand to be chained in a cell. We have not reckoned with the horrendous, violent mass kidnapping that we call the Middle Passage. We have not been honest about all of America's complicity - about the wealth the South earned on the backs of the enslaved, or the wealth the North gained through the production of enslaved hands. We have not fully understood the status symbol that owning bodies offered. We have not confronted the humanity, the emotions, the heartbeats of the multiple generations who were born into slavery and died in it, who never tasted freedom on America's land. The same goes for the Civil War. We have refused to honestly confront the fact that so many were willing to die in order to hold the freedom of others in their hands. We have refused to acknowledge slavery's role at all, preferring to boil things down to the far more palatable "state's rights." We have not confessed that the end of slavery was so bitterly resented, the rise of Jim Crow became inevitable - and with it, a belief in Black inferiority that lives on in hearts and minds today. We have painted the hundred-year history of Jim Crow as little more than mean signage and the inconvenience that white people and Black people could not drink from the same fountain. But those signs weren't just "mean". They were perpetual reminders of the swift humiliation and brutal violence that could be suffered at any moment in the presence of whiteness. Jim Crow meant paying taxes for services one could not fully enjoy; working for meager wages; and owning nothing that couldn't be snatched away. For many black families, it meant never building wealth and never having legal recourse for injustice. The mob violence, the burned-down homes, the bombed churches and businesses, the Black bodies that were lynched every couple of days - Jim Crow was walking through life measuring every step. Even our celebrations of the Civil Rights Movement are sanitized, its victories accentuated while the battles are whitewashed. We have not come to grips with the spitting and shouting, the pulling and tugging, the clubs, dogs, bombs, and guns, the passion and vitriol with which the rights of Black Americans were fought against. We have not acknowledged the bloodshed that often preceded victory. We would rather focus on the beautiful words of Martin Luther King Jr. than on the terror he and protesters endured at marches, boycotts, and from behind jail doors. We don't want to acknowledge that for decades, whiteness fought against every civil right Black Americans sought - from sitting at lunch counters and in integrated classrooms to the right to vote and have a say in how our country was run. We like to pretend that all those white faces who carried protest signs and batons, who turned on their sprinklers and their fire hoses, who wrote against the demonstrations and preached against the changes, just disappeared. We like to pretend that they were won over, transformed, the moment King proclaimed, "I have a dream." We don't want to acknowledge that just as Black people who experienced Jim Crow are still alive, so are the white people who vehemently protected it - who drew red lines around Black neighborhoods and divested them of support given to average white citizens. We ignore that white people still avoid Black neighborhoods, still don't want their kids going to predominantly Black schools, still don't want to destroy segregation. The moment Black Americans achieved freedom from enslavement, America could have put to death the idea of Black inferiority. But whiteness was not prepared to sober up from the drunkenness of power over another people group. Whiteness was not ready to give up the ability to control, humiliate, or do violence to any Black body in the vicinity - all without consequence.

If I could forget you! Is my love then a work of memory? Even if time expunged everything from its tablets, expunged even memory itself, my relation to you would stay just as alive, you would still not be forgotten. If I could forget you! What then should I remember? For after all, I have forgotten myself in order to remember you: so if I forgot you I would come to remember myself; but the moment I remembered myself I would have to remember you again. If I could forget you! What would happen then? There is a picture from antiquity. It depicts Ariadne. She is leaping up from her couch and gazing anxiously after a ship that is hurrying away under full sail. By her side stands Cupid with unstrung bow and drying his eyes. Behind her stands a winged female figure in a helmet. It is usually assumed this is Nemesis. Imagine this picture, imagine it changed a little. Cupid is not weeping and his bow is not unstrung; or would you have become less beautiful, less victorious, if I had become mad? Cupid smiles and bends his bow. Nemesis does not stand inactive by your side; she too draws her bow. In that other picture we see a male figure on the ship, busily occupied. It is assumed it is Theseus. Not so in my picture. He stands on the stern, he looks back longingly, spreads his arms. He has repented, or rather, his madness has left him, but the ship carries him away. Cupid and Nemesis both aim at him, an arrow flies from each bow; their aim is true; one sees that, one understands, they have both hit the same place in his heart, a sign that his love was the Nemesis that wrought vengeance." ―Johannes de Silentio, from_Either/Or: A Fragment of Life_

If it was all right to be a monster, weren’t my scar webs enough without the mask? Gods change, and so do men. Man has gone through periods of covering up his face, like the ladies in The Tale of Genji or veiled Arabian women, and at last we have arrived at the period of the real face.... It may be thought of as man’s victory over the gods; but at the same time it may be a sign of his allegiance to them. We never know what tomorrow will bring. Surprisingly, it is not altogether impossible that the future may see a period of rejecting the face again.

As the Christians gradually gained the upper hand, they marked their victories not only by destroying mosques and building churches, but also by issuing new gold and silver coins bearing the sign of the cross and thanking God for His help in combating the infidels. Yet alongside the new currency, the victors minted another type of coin, called the millares, which carried a somewhat different message. These square coins made by the Christian conquerors were emblazoned with flowing Arabic script that declared: ‘There is no god except Allah, and Muhammad is Allah’s messenger.

I want to believe all of that, just as I want to believe that one morning in the ninth century a Scottish king looked up and saw St. Andrew’s diagonal cross in the sky above—white clouds against a blue sky—and took it as a sign to march outnumbered against the Angles. His vision and victory gave birth to the Scottish flag—white × against a blue backdrop—and is too good a story to not be true. And I want to believe that the patron saint of golfers did actually utter St. Andrews’ town motto as his final words, the Latin phrase now stitched into my putter cover and the only tattoo I might ever get: Dum Spiro Spero. While I breathe, I hope.

The start of sin and destruction, discouragement and darkness, always happened with single thought. He couldn't stop that. Wrong thoughts were like the billboard signs on the highway of life. They were bound to come. Victory or defeat depended on how he handled the thought. "Take every thought captive to the obedience of Christ." The scripture from 2 Corinthians 10:5 came back to him now, the way it had countless other times. He grabbed the wayward thought and pushed it from his heart and mind. He wouldn't be afraid. Whatever happened... God was in control. He had nothing to fear. The Lord had worked a miracle to this point. He wasn't finished yet.

She was my champion. She was my archive. She had taken the utmost care to preserve the evidence of my existence and growth. Capturing me in images. Saving all my documents and possessions. She had all knowledge of my being memorized. The time I was born. My unborn cravings. The first book I read. The formation of every characteristic. Every ailment and little victory. She observed me with unparalleled interest. Inexhaustible devotion. Now that she was gone, there was no one left to ask about these things. The knowledge left unrecorded died with her. What remained were documents and my memories. And now it was up to me to make sense of myself, aided by the signs she left behind. How cyclical and bittersweet, for a child to retrace the image of their mother. For a subject to turn back to document the archivist… The memories I had stored, I could not let fester. Could not let trauma infiltrate and spread to spoil and render them useless. They were moments to be tended. The culture we shared was active, effervescent in my gut and in my genes and I had to seize it, foster it, so it did not die in me, so that I could pass it on someday. The lessons she imparted, the proof of her life lived on in me in my every move and deed. I was what she left behind. If I could not be with my mother, I would be her.

The king and queen are preparing an expulsion order—” David sucked in his breath. “Yes, even as we have feared. They have taken the capitulation of Granada as a sign of divine will that Spain be a Christian country. It is, then, their intention to thank God for their victory by declaring Spain a land where no Jew may remain. The choice is to convert, or depart. They have hatched this plan in secret, but finally the queen has confided it to her old friend Don Seneor.” “But how could the king and queen do such a thing as this? It is Jewish money—or at least Jewish money raising—that has secured them the victory over the Moors!” “We have been milked, my brother. And now, like a dry cow, we are to be dispatched to the slaughterhouse.

Herzog nodded. Once more he was being lectured. And he didn’t really mind it. That he needed straightening out was only too obvious. And who had more right than a woman who gave him asylum, shrimp, wine, music, flowers, sympathy, gave him room, so to speak, in her soul, and finally the embrace of her body? We must help one another. In this irrational world, where mercy, compassion, heart (even if a little fringed with self-interest), all rare things—hard-won in many human battles fought by rare minorities, victories whose results should never be taken for granted, for they were seldom reliable in anyone—rare things, were often debunked, renounced, repudiated by every generation of skeptics. Reason itself, logic, urged you to kneel and give thanks for every small sign of true kindness. The music played. Surrounded by summer flowers and articles of beauty, even luxury, under the soft green lamp, Ramona spoke to him earnestly—he looked affectionately at her warm face, its ripe color. Beyond, hot New York; an illuminated night which did not need the power of the moon. The Oriental rug and its flowing designs held out the hope that great perplexities might be resolved. He held Ramona’s soft cool arm in his fingers. His shirt was open on his chest. He was smiling, nodding a little as he listened to her. Much of what she said was perfectly right. She was a clever woman and, even better, a dear woman. She had a good heart. And she had on black lace underpants. He knew she did.

Here is a man who by all conventions should have been a denizen of the lower depths of society: ignored, illiterate, disfigured, limping, penniless, blind and deaf. Almost anyone in his place would be bitter, miserable and without hope. Yet here is a man whose constant invocation, dedication to service and association with living saints transformed him into an inestimable gift, a man of knowledge, wisdom, certainty, kindness, lightness of heart and peace. He is, for me, the personification of the words of Shaykh Moulay Al-'Arabi Ad-Darqawi: "Certainly all things are hidden in their opposites – gain in loss and gift in refusal, honor in humiliation, wealth in poverty, strength in weakness, abundance in restriction, rising up in falling down, life in death, victory in defeat, power in powerlessness …

Dangerous and indifferent ground: against its fixed mass the tragedies of people count for nothing although the signs of misadventure are everywhere. No past slaughter nor cruelty, no accident nor murder that occurs on the little ranches or at the isolate crossroads with their bare populations of three or seventeen, or in the reckless trailer courts of mining towns delays the flood of morning light. Fences, cattle, roads, refineries, mines, gravel pits, traffic lights, graffiti'd celebration of athletic victory on bridge overpass, crust of blood of the Wal-Mart loading dock, the sun-faded wreaths of plastic flowers marking death on a highway are ephemeral. Other cultures have camped here a while and disappeared. Only earth and sky matter. Only the endlessly repeated flood of morning light. You begin to see that God does not owe us much beyond that.

There’s something ever egotistical in mountain-tops and towers, and all other grand and lofty things; look here,—three peaks as proud as Lucifer. The firm tower, that is Ahab; the volcano, that is Ahab; the courageous, the undaunted, and victorious fowl, that, too, is Ahab; all are Ahab; and this round gold is but the image of the rounder globe, which, like a magician’s glass, to each and every man in turn but mirrors back his own mysterious self. Great pains, small gains for those who ask the world to solve them; it cannot solve itself. Methinks now this coined sun wears a ruddy face; but see! aye, he enters the sign of storms, the equinox! and but six months before he wheeled out of a former equinox at Aries! From storm to storm! So be it, then. Born in throes, ‘t is fit that man should live in pains and die in pangs! So be it, then! Here’s stout stuff for woe to work on. So be it, then.

one day Milo contracted with the American military authorities to bomb the German-held highway bridge at Orvieto and with the German military authorities to defend the highway bridge at Orvieto with antiaircraft fire against his own attack. His fee for attacking the bridge for America was the total cost of the operation plus six per cent and his fee from Germany for defending the bridge was the same cost-plus-six agreement augmented by a merit bonus of a thousand dollars for every American plane he shot down. The consummation of these deals represented an important victory for private enterprise, he pointed out, since the armies of both countries were socialized institutions. Once the contracts were signed, there seemed to be no point in using the resources of the syndicate to bomb and defend the bridge, inasmuch as both governments had ample men and material right there to do so and were perfectly happy to contribute them, and in the end Milo realized a fantastic profit from both halves of his project for doing nothing more than signing his name twice.

and, finally, they knew the value of using what he calls “spiritual and physical terror.” This third lesson, though it was surely based on faulty observation and compounded of his own immense prejudices, intrigued the young Hitler. Within ten years he would put it to good use for his own ends. I understood the infamous spiritual terror which this movement exerts, particularly on the bourgeoisie, which is neither morally nor mentally equal to such attacks; at a given sign it unleashes a veritable barrage of lies and slanders against whatever adversary seems most dangerous, until the nerves of the attacked persons break down… This is a tactic based on precise calculation of all human weaknesses, and its result will lead to success with almost mathematical certainty… I achieved an equal understanding of the importance of physical terror toward the individual and the masses… For while in the ranks of their supporters the victory achieved seems a triumph of the justice of their own cause, the defeated adversary in most cases despairs of the success of any further resistance.

All the girl could remember was the terrible, irremediable tension between wanting to be somewhere and wanting to be nowhere. And the plant, crazed by its proximity to rich familiar soil, tried repeatedly to Leap out of her. This caused her hand to lift, holding a long knife, and plummet earthward, rooting into the fleshy chest of her lover, feeling deeper and deeper for moisture. The Joshua tree’s greatest victory over the couple comes four months into their stay: they sign a lease. A bungalow on the outskirts of the national park, with a fence to keep out the coyotes and an outdoor shower. When the shower water gets into their mouths, it tastes like poison. Strange reptiles hug the fence posts, like colorful olives on toothpicks. Andy squeezes Angie’s hand and returns the gaze of these tiny monsters; he feels strangely bashful as they bugle their throats at him. Four months into his desert sojourn, and he still doesn’t know the name of anything. Up close, the bungalow looks a lot like a shed. The bloated vowels of his signature on the landlord’s papers make him think of a large hand blurring underwater.

The young lady then placed her hands on Kode’s shoulder, letting her cheek rest on top of the pile. The smile on her face was more than a victory smile. It was a happy sign of contentment. Eena wondered. “When do you suppose those two will get married?” She whispered the question to Kira who still had a firm grip on her arm. “Kode get married?” The incredulity on Kira’s face matched her brother’s strong outburst. “Who the hell says I’m gettin’ hitched?” Niki pushed herself away from her boyfriend’s shoulder; her upper lip curled into a resentful scowl at the negative way he had voiced his query. Eena had never meant for them to overhear. She stumbled over a justification for the question. “It’s just that you’ve been together for a while, you know, like a couple. Close. I mean, you’re always together so…I just figured…” she let the notion trail off. Kode looked queasy. “We’re always together ‘cause she bloody follows me around everywhere I go like I’m some freakin’ tour guide!” “Fine!” Niki exclaimed, holding her palms like a defensive wall in front of her. “I’ll leave if that’s what you want. I don’t need you! There’s plenty of other guys who’d love to get their lips on me!” With that outburst, the pretty Mishmorat twirled her body around, setting off on foot with both fists seared into her hips. Kode let her take about four steps before he darted over and dragged her back. She didn’t put up much of a fight, but her beautiful burgundy eyes refused to look at him. “Ungrateful woman,” he murmured. “No one asked you to leave.” Niki continued to glare up at the cloudy sky. Kode sighed a long, perturbed sound. His next words were mumbled like they were torturous to have to speak out loud. “Come on, Niki, you know I don’t want you to go. Who the hell’s gonna keep me in line if you’re gone?” That made the pretty Mishmorat smile. She breathed in deeply and then dropped her gaze onto her man. His face was a goofy grimace, hers a smug grin of satisfaction. Kode threw an arm roughly around his girlfriend and pulled her close to him. He then turned to Eena, shrugging one shoulder. “She’ll probably break down and marry me this summer,” he said. “That’s what I’m thinkin’ anyway.” Niki’s head went back to rest on Kode’s shoulder, right where it had started.

Milo's planes were a familiar sight. They had freedom of passage everywhere, and one day Milo contracted with the American military authorities to bomb the German-held highway bridge at Orvieto and with the German military authorities to defend the highway bridge at Orvieto with antiaircraft fire against his own attack. His fee for attacking the bridge for America was the total cost of the operation plus six percent, and his fee from Germany for defending the bridge was the same cost-plus-six agreement augmented by a merit bonus of a thousand dollars for every American plane he shot down. The consummation of these deals represented an important victory for private enterprise, he pointed out, since the armies of both countries were socialized institutions. Once the contracts were signed, there seemed to be no point in using the resources of the syndicate to bomb and defend the bridge, inasmuch as both governments had ample men and materiel right there to do so and were perfectly happy to contribute them, and in the end Milo realized a fantastic profit from both halves of his project for doing nothing more than signing his name twice.

must have been a book—way down there in the slush pile of manuscripts—that somehow slipped out of the final draft of the Bible. That would have been the chapter that dealt with how we’re supposed to recover from the criticism session in the Garden, and discover a sense that we’re still welcome on the planet. There are moments in Scripture when we hear that God delights in people, and I am incredulous. But they are few and far between. Perhaps cooler heads determined that too much welcome would make sissies out of us all, and chose instead accounts of the ever popular slaughter, exile, and shame. The welcome book would have taught us that power and signs of status can’t save us, that welcome—both offering and receiving—is our source of safety. Various chapters and verses of this book would remind us that we are wanted and even occasionally delighted in, despite the unfortunate truth that we are greedy-grabby, self-referential, indulgent, overly judgmental, and often hysterical. Somehow that book “went missing.” Or when the editorial board of bishops pored over the canonical lists from Jerusalem and Alexandria, they arbitrarily nixed the book that states unequivocally that you are wanted, even rejoiced in. We have to write that book ourselves.

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

Sometimes when we’re being tested by discouragement, it seems God is silent. We pray and we don’t hear anything. We read the Scripture and still come away feeling like God is a million miles away. But remember, this is a test. When you’re in school, teachers never talk during tests. They stand up at the front of the room very quietly just watching all of the students taking the exam. The teachers have been preparing you in the days and weeks prior to the test. Often, they’ve put in extra hours making sure everyone has the opportunity to succeed. On test day, they want to see if you’ve learned the lessons. They know that you have the information you need. They know you’re prepared. You’re ready. Now all you’ve got to do is put into practice what you’ve learned. God works the same way as your teachers here on earth. When He is silent, don’t assume He has left you. He is right there with you during the test. The silence means only that God has prepared you, and now He is watching to see if you have learned. He would not give you the test unless He knew you were ready. God is not mad at you when He is silent. He has not forsaken you. His silence is a sign that He has great confidence in you. He knows you have what it takes. He knows you will come through the test victoriously or He would not have permitted you to be tested.

A hero ventures forth from the world of common day into a region of supernatural wonder: fabulous forces are there encountered and a decisive victory is won: the hero comes back from this mysterious adventure with the power to bestow boons on his fellow men. That is the pattern of the myth, and that is the pattern of these fantasies of the psyche. Now it was Dr Perry's thesis in his paper that in certain cases the best thing is to let the schizophrenic process run its course, not to abort the psychosis by administering shock treatments and the like, but, on the contrary, to help the process of disintegration and reintegration along. However, if a doctor is to be helpful in this way, he has to understand the image language of mythology. He has himself to understand what the fragmentary signs and signals signify that his patient, totally out of touch with rationally oriented manners of thought and communication, is trying to bring forth in order to establish some kind of contact. Interpreted from this point of view, a schizophrenic breakdown is an inward and backward journey to recover something missed or lost, and to restore, thereby, a vital balance. So let the voyager go. He has tipped over and is sinking, perhaps drowning; yet, as in the old legend of Gilgamesh and his long, deep dive to the bottom of the cosmic sea to pluck the watercress of immortality, there is the one green value of his life down there. Don't cut him off from it: help him through.

Preparatory men. I welcome all signs that a more manly, a warlike, age is about to begin, an age which, above all, will give honor to valor once again. For this age shall prepare the way for one yet higher, and it shall gather the strength which this higher age will need one day - this age which is to carry heroism into the pursuit of knowledge and wage wars for the sake of thoughts and their consequences. To this end we now need many preparatory valorous men who cannot leap into being out of nothing - any more than out of the sand and slime of our present civilisation and metropolitanism: men who are bent on seeking for that aspect in all things which must be overcome; men characterised by cheerfulness, patience, unpretentiousness, and contempt for all great vanities, as well as by magnanimity in victory and forbearance regarding the small vanities of the vanquished; men possessed of keen and free judgement concerning all victors and the share of chance in every victory and every fame; men who have their own festivals, their own weekdays, their own periods of mourning, who are accustomed to command with assurance and are no less ready to obey when necessary, in both cases equally proud and serving their own cause; men who are in greater danger, more fruitful, and happier! For, believe me, the secret of the greatest fruitfulness and the greatest enjoyment of existence is: to live dangerously! Build your cities under Vesuvius! Send your ships into uncharted seas! Live at war with your peers and yourselves! Be robbers and conquerors, as long as you cannot be rulers and owners, you lovers of knowledge! Soon the age will be past when you could be satisfied to live like shy deer, hidden in the woods! At long last the pursuit of knowledge will reach out for its due: it will want to rule and own, and you with it!

February 9 MORNING “And David enquired of the Lord.” — 2 Samuel 5:23 WHEN David made this enquiry he had just fought the Philistines, and gained a signal victory. The Philistines came up in great hosts, but, by the help of God, David had easily put them to flight. Note, however, that when they came a second time, David did not go up to fight them without enquiring of the Lord. Once he had been victorious, and he might have said, as many have in other cases, “I shall be victorious again; I may rest quite sure that if I have conquered once I shall triumph yet again. Wherefore should I tarry to seek at the Lord’s hands?” Not so, David. He had gained one battle by the strength of the Lord; he would not venture upon another until he had ensured the same. He enquired, “Shall I go up against them?” He waited until God’s sign was given. Learn from David to take no step without God. Christian, if thou wouldst know the path of duty, take God for thy compass; if thou wouldst steer thy ship through the dark billows, put the tiller into the hand of the Almighty. Many a rock might be escaped, if we would let our Father take the helm; many a shoal or quicksand we might well avoid, if we would leave to His sovereign will to choose and to command. The Puritan said, “As sure as ever a Christian carves for himself, he’ll cut his own fingers;” this is a great truth. Said another old divine, “He that goes before the cloud of God’s providence goes on a fool’s errand;” and so he does. We must mark God’s providence leading us; and if providence tarries, tarry till providence comes. He who goes before providence, will be very glad to run back again. “I will instruct thee and teach thee in the way which thou shalt go,” is God’s promise to His people. Let us, then, take all our perplexities to Him, and say, “Lord, what wilt thou have me to do?” Leave not thy chamber this morning without enquiring of the Lord.

The war was lost The treaty signed I was not caught I crossed the line I was not caught Though many tried I live among you Well-disguised I had to leave My life behind I dug some graves You'll never find The story's told With facts and lies I had a name But never mind Never mind Never mind The war was lost The treaty signed There's Truth that lives And Truth that dies I don't know which So never mind (...السلام و السلام) Your victory Was so complete Some among you Thought to keep A record of Our little lives The clothes we wore Our spoons our knives The games of luck Our soldiers played The stones we cut The songs we made Our law of peace Which understands A husband leads A wife commands And all of these Expressions of the Sweet indifference Some called love The high indifference Some call fate But we had names More intimate Names so deep And names so true They're blood to me They're dust to you There is no need And this survives There's Truth that lives And Truth that dies Never mind Never mind I leave the life I left behind There's Truth that lives And Truth that dies I don't know which So never mind (...السلام و السلام) I could not kill The way you kill I could not hate I tried, I failed You turned me in At least you tried You side with them whom You despise This was your heart This swarm of flies This was once your mouth This bowl of lies You serve them well I'm not surprised You're of their kin You're of their kind Never mind Never mind I had to leave my Life behind The story's told With facts and lies You own the world So never mind Never mind Never mind I live the life I left behind I live it full I live it wide Through layers of time You can't divide My woman's here My children too Their graves are safe From ghosts like you In places deep With roots entwined I live the life I left behind The war was lost The treaty signed I was not caught Across the line I was not caught Though many tried I live among you Well-disguised

There is no man,” he began, “however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man — so far as it is possible for any of us to be wise — unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. I know that there are young fellows, the sons and grandsons of famous men, whose masters have instilled into them nobility of mind and moral refinement in their schooldays. They have, perhaps, when they look back upon their past lives, nothing to retract; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world. The lives that you admire, the attitudes that seem noble to you are not the result of training at home, by a father, or by masters at school, they have sprung from beginnings of a very different order, by reaction from the influence of everything evil or commonplace that prevailed round about them. They represent a struggle and a victory. I can see that the picture of what we once were, in early youth, may not be recognisable and cannot, certainly, be pleasing to contemplate in later life. But we must not deny the truth of it, for it is evidence that we have really lived, that it is in accordance with the laws of life and of the mind that we have, from the common elements of life, of the life of studios, of artistic groups — assuming that one is a painter — extracted something that goes beyond them.

Now we move on to the dominant idea of this ancient heroic tradition, namely the mystical conception of victory. The fundamental assumption is that of a true correspondence between the physical and metaphysical, between the visible and the invisible, whereby the deeds of the spirit reveal supra-individual traits and express themselves through action and real events. On this basis, a spiritual realization is presumed to be the hidden soul of certain martial endeavors, which are crowned by the actual victory. Then the material, military victory becomes the correlation to a spiritual event, which has called forth victory in the place where outer and inner connect. The victory appears as a tangible sign for a consecration and mystical rebirth that are fulfilled in the same instant. The Furies and the death which the warrior withstood physically on the battlefield also confront him internally, in his spiritual element, in the form of a dangerous and threatening outburst of the primordial energy of his being. In triumphing over this, victory is his. This connection clarifies why, in the Traditional world, every victory also takes on a sacred meaning. The celebrated commander on the battlefield thus provided the experience of the presence of a mystical, transformative energy. In the same way we can understand the deep meaning a supra-wordly character that breaks forth in the victory’s glory and 'divinity', as well as the fact that the ancient Roman triumphal ceremony had far more of a sacred quality than a military one. It sheds a totally different light on those recurring symbols of the ancient Aryan tradition of Victories, Valkyries, and similar beings who leads the souls of warriors into 'Heaven', as well as on the myth of a victorious hero such as the Doric Hercules, who receives the crown from Nike, the 'victory goddess', enabling him to participate in Olympian immortality. And now it becomes obvious how paralyzing and frivolous that viewpoint is which prefers to see only 'poetics', rhetorics, and fairy tales in all of this.

Sometimes when we’re being tested by discouragement, it seems God is silent. We pray and we don’t hear anything. We read the Scripture and still come away feeling like God is a million miles away. But remember, this is a test. When you’re in school, teachers never talk during tests. They stand up at the front of the room very quietly just watching all of the students taking the exam. The teachers have been preparing you in the days and weeks prior to the test. Often, they’ve put in extra hours making sure everyone has the opportunity to succeed. On test day, they want to see if you’ve learned the lessons. They know that you have the information you need. They know you’re prepared. You’re ready. Now all you’ve got to do is put into practice what you’ve learned. God works the same way as your teachers here on earth. When He is silent, don’t assume He has left you. He is right there with you during the test. The silence means only that God has prepared you, and now He is watching to see if you have learned. He would not give you the test unless He knew you were ready. God is not mad at you when He is silent. He has not forsaken you. His silence is a sign that He has great confidence in you. He knows you have what it takes. He knows you will come through the test victoriously or He would not have permitted you to be tested. The key is to remain upbeat and not be discouraged or bitter. Put into practice what you’ve learned. Stay in faith. Hang on to your happiness. Treat others kindly. Be a blessing. If you do that, you will pass the test and flourish in a new season. God will bring things out of you that you didn’t even know were in you. Understand, if you don’t allow the enemy to discourage you, one of his greatest weapons has been lost. Today is a new day. God is breathing new hope into your heart and new vision into your spirit. He is the Glory and the lifter of our heads. Look up with a fresh vision, and God will do for you what He promised David. He will lift you out of the pit. He will set your feet on a rock. He will put a new song in your heart. You won’t drag through life defeated and depressed. You will soar through life full of joy, full of faith, full of victory.

Late in the nineteenth century came the first signs of a “Politics in a New Key”: the creation of the first popular movements dedicated to reasserting the priority of the nation against all forms of internationalism or cosmopolitanism. The decade of the 1880s—with its simultaneous economic depression and broadened democratic practice—was a crucial threshold. That decade confronted Europe and the world with nothing less than the first globalization crisis. In the 1880s new steamships made it possible to bring cheap wheat and meat to Europe, bankrupting family farms and aristocratic estates and sending a flood of rural refugees into the cities. At the same time, railroads knocked the bottom out of what was left of skilled artisanal labor by delivering cheap manufactured goods to every city. At the same ill-chosen moment, unprecedented numbers of immigrants arrived in western Europe—not only the familiar workers from Spain and Italy, but also culturally exotic Jews fleeing oppression in eastern Europe. These shocks form the backdrop to some developments in the 1880s that we can now perceive as the first gropings toward fascism. The conservative French and German experiments with a manipulated manhood suffrage that I alluded to earlier were extended in the 1880s. The third British Reform Bill of 1884 nearly doubled the electorate to include almost all adult males. In all these countries, political elites found themselves in the 1880s forced to adapt to a shift in political culture that weakened the social deference that had long produced the almost automatic election of upper-class representatives to parliament, thereby opening the way to the entry of more modest social strata into politics: shopkeepers, country doctors and pharmacists, small-town lawyers—the “new layers” (nouvelles couches) famously summoned forth in 1874 by Léon Gambetta, soon to be himself, the son of an immigrant Italian grocer, the first French prime minister of modest origins. Lacking personal fortunes, this new type of elected representative lived on their parliamentarians’ salary and became the first professional politicians. Lacking the hereditary name recognition of the “notables” who had dominated European parliaments up to then, the new politicians had to invent new kinds of support networks and new kinds of appeal. Some of them built political machines based upon middle-class social clubs, such as Freemasonry (as Gambetta’s Radical Party did in France); others, in both Germany and France, discovered the drawing power of anti-Semitism and nationalism. Rising nationalism penetrated at the end of the nineteenth century even into the ranks of organized labor. I referred earlier in this chapter to the hostility between German-speaking and Czech-speaking wage earners in Bohemia, in what was then the Habsburg empire. By 1914 it was going to be possible to use nationalist sentiment to mobilize parts of the working class against other parts of it, and even more so after World War I. For all these reasons, the economic crisis of the 1880s, as the first major depression to occur in the era of mass politics, rewarded demagoguery. Henceforth a decline in the standard of living would translate quickly into electoral defeats for incumbents and victories for political outsiders ready to appeal with summary slogans to angry voters.

So his armorbearer said to [Jonathan], “Do all that is in your heart. Go then; here I am with you, according to your heart.” 1 SAMUEL 14:7 Five simple monosyllables—“here I am with you”—but they helped make the difference between success and failure. Jonathan had already won a battle, for which his father, King Saul, took the credit (1 Sam. 13:1–4), but he didn’t care who got the credit so long as God received the glory and Israel was protected. As God’s people, we have always been in conflict with the enemies of the Lord and we have always been outnumbered. There were three kinds of Israelites on the battlefield that day, just as there are three kinds of “Christian soldiers” in the church today. There are those who do nothing. King Saul was sitting under a tree, surrounded by six hundred soldiers, wondering what to do next. Leaders are supposed to use their offices and not just fill them (1 Tim. 3:13). God had given Saul position and authority but he seemed to have no vision, power, or strategy. He was watching things happen instead of making things happen, and spectators don’t make much progress in life. Along with Saul and his small army were a number of Israelites who had fled the battlefield and hidden themselves, and some had even surrendered to the enemy! When Jonathan and his armorbearer started defeating the Philistines and the Lord shook the enemy camp, these quitters came out into the open and joined in the battle. Do you know any Christians like that? Are you one of them? There are those who fear nothing. Jonathan had already won a battle against the Philistines and was a man of faith who was certain that the God of Israel would give his people victory. Perhaps he was leaning on God’s promises in Leviticus 26:7–8, “You will chase your enemies, and they shall fall by the sword before you. Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight.” He assured his armorbearer that “nothing restrains the LORD from saving by many or by few” (1 Sam. 14:6). Jonathan expected God to give him a sign that his strategy was right, and God did just that (vv. 9–14). God also caused an earthquake in the enemy camp that made the Philistines panic, and they began to attack each other; and the enemy army began to melt away (v. 16). There are those who hold back nothing. Jonathan’s armorbearer is mentioned nine times in this narrative but his name is never revealed. Like many people in Scripture, he did his job well but must remain anonymous until he is rewarded in heaven. Think of the lad who gave his lunch to Jesus and he fed five thousand people (John 6:8–11), or the Jewish girl who sent Naaman to Elisha to be healed of his leprosy (2 Kings 5:1–4), or Paul’s nephew whose fast action saved Paul’s life (Acts 23:16–22). The armorbearer encouraged Jonathan and promised to stand by him. All leaders, no matter how successful, need others at their side who can help expedite their plans. Aaron and Hur held up Moses’s hands as he prayed for Joshua and the Jewish army in battle (Exod. 17:8–16), and Jesus asked Peter, James, and John to watch with him as he prayed in the garden (Matt. 26:36–46). Blessed are those leaders who have dependable associates whose hearts are one with theirs and who hold back nothing but devotedly say, “I am with you.” Jesus says that to us and he will help us to say it to others. I am with you always, even to the end of the age. Matthew 28:20

But Muslims now find themselves in a world shaped by western theories and western values. If we are to consider how Islamic communities conducted their affairs throughout the greater part of their history, it may be convenient to compare and contrast this way of life with the contemporary western model. Today the Muslims are urged to embrace democracy and are condemned for political corruption, while western scholars debate whether Islam can ever accommodate the democratic ideal. On the whole, they think not. Democracy, they believe, is a sign of political maturity and therefore of superiority. Western societies, since they are seen as democratic, exemplify this superiority. So there is one question that has to be pressed home: what, precisely, is meant by democracy? Let me put forward an imaginary Arab who knows nothing of western ways but would like to learn about them. He is aware that the literal meaning of the word democracy is "mob rule", but understands that this is not what westerners mean by it. He wonders how this meaning has, in practice, been modified and, since his questions are directed to an Englishman, he is not altogether surprised to be told that Britain is the exemplary democracy. He learns that the people—all except children, lunatics and peers of the realm—send their representatives to Parliament to speak for them. He is assured that these representatives never accept bribes to vote against their consciences or against the wishes of their constituents. He enquires further and is astonished to learn that the political parties employ what are known as Whips, who compel members to vote in accordance with the party line, even if this conflicts both with their consciences and with the views of the people who elected them. In this case it is not money but ambition for office that determines the way they vote. "But is this not corruption?" he asks naively. The Englishman is shocked. "But at least the party in power represents the vast majority of the electorate?" This time the Englishman is a little embarrassed. It is not quite like that. The governing party, which enjoys absolute power through its dominance in the House of Commons, represents only a minority of the electorate. "Are there no restraints on this power?" There used to be, he is told. In the past there was a balance between the Crown, the House of Lords and the Commons, but that was seen as an undemocratic system so it was gradually eroded. The "sovereignty" of the Lower House is now untrammelled (except, quite recently, by unelected officials in Brussels). "So this is what democracy means?" Our imaginary Arab is baffled. He investigates further and is told that, in the 1997 General Election, the British people spoke with one voice, loud and clear. A landslide victory gave the Leader of the Labour Party virtually dictatorial powers. Then he learns that the turn-out of electors was the lowest since the war. Even so, the Party received only forty-three per cent of the votes cast. He wonders if this can be the system which others wish to impose on his own country. He is aware that various freedoms, including freedom of the press, are essential components of a democratic society, but no one can tell him how these are to be guaranteed if the Ruler, supported by a supine—"disciplined"—House of Commons enjoys untrammelled authority. He knows a bit about rulers and the way in which they deal with dissent, and he suspects that human nature is much the same everywhere. Barriers to oppression soon fall when a political system eliminates all "checks and balances" and, however amiable the current Ruler may be, there is no certainty that his successors, inheriting all the tools of power, will be equally benign. He turns now to an American and learns, with some relief since he himself has experienced the oppression of absolutism, that the American system restrains the power of the President by that of the Congress and the Supreme Court; moreover, the electe

Practice, for better or worse, is going to be re-created in a game,” Knight said. His goal was to correct mistakes in both practice and games, and he posted a sign over the locker of every player that read, “Victory favors the team making fewest mistakes.

Trudeau had stressed individual rights over group rights. By promising “no more free stuff” in 1968, Trudeau condemned social programs that shared burdens collectively. Few recognized the signs, but Canada’s affluent postwar socialism ended with Trudeau’s victory. Ten years later, in 1978, few noticed or cared when statistics showed the first decline in the real incomes of working people since the 1930s and the first increase in the number of Canadians who could not afford the necessities of life.

This is significant because every segregation law in the South was passed by a Democratic legislature, signed into power by a Democratic governor, and enforced by Democratic sheriffs and Democratic city and state officials. Most anti-miscegenation laws were passed in Democratic states. Progressives passed the racist Immigration Law of 1924 and celebrated it as a victory of progressive science and progressive planning. The Ku Klux Klan was a creation of the Democrats and served for thirty years, in the words of progressive scholar Eric Foner, as “the domestic terrorist arm of the Democratic Party.

After only eight months in office, Meadows made national headlines by sending an open letter to the Republican leaders of the House demanding they use the “power of the purse” to kill the Affordable Care Act. By then, the law had been upheld by the Supreme Court and affirmed when voters reelected Obama in 2012. But Meadows argued that Republicans should sabotage it by refusing to appropriate any funds for its implementation. And, if they didn’t get their way, they would shut down the government. By fall, Meadows had succeeded in getting more than seventy-nine Republican congressmen to sign on to this plan, forcing Speaker of the House John Boehner, who had opposed the radical measure, to accede to their demands. Meadows later blamed the media for exaggerating his role, but he was hailed by his local Tea Party group as “our poster boy” and by CNN as the “architect” of the 2013 shutdown. The fanfare grew less positive when the radicals in Congress refused to back down, bringing virtually the entire federal government to a halt for sixteen days in October, leaving the country struggling to function without all but the most vital federal services. In Meadows’s district, day-care centers that were reliant on federal aid reportedly turned distraught families away, and nearby national parks were closed, bringing the tourist trade to a sputtering standstill. National polls showed public opinion was overwhelmingly against the shutdown. Even the Washington Post columnist Charles Krauthammer, a conservative, called the renegades “the Suicide Caucus.” But the gerrymandering of 2010 had created what Ryan Lizza of The New Yorker called a “historical oddity.” Political extremists now had no incentive to compromise, even with their own party’s leadership. To the contrary, the only threats faced by Republican members from the new, ultraconservative districts were primary challenges from even more conservative candidates. Statistics showed that the eighty members of the so-called Suicide Caucus were a strikingly unrepresentative minority. They represented only 18 percent of the country’s population and just a third of the overall Republican caucus in the House. Gerrymandering had made their districts far less ethnically diverse and further to the right than the country as a whole. They were anomalies, yet because of radicalization of the party’s donor base they wielded disproportionate power. “In previous eras,” Lizza noted, “ideologically extreme minorities could be controlled by party leadership. What’s new about the current House of Representatives is that party discipline has broken down on the Republican side.” Party bosses no longer ruled. Big outside money had failed to buy the 2012 presidential election, but it had nonetheless succeeded in paralyzing the U.S. government. Meadows of course was not able to engineer the government shutdown by himself. Ted Cruz, the junior senator from Texas, whose 2012 victory had also been fueled by right-wing outside money, orchestrated much of the congressional strategy.

On October 17, the day when Cornwallis, heralded by his little drummer boy, asked for terms, his would-be rescuers in New York, Graves and Clinton, setting a record for belated action in military history, finally fixed a time to leave on the mission that had been waiting ever since Clinton had acknowledged on September 2 that Cornwallis would have to be "saved." An army of 7,000 was boarded, sails were hoisted, Graves' fleet with Clinton on board moved slowly down the Hudson. They crossed the Hook on October 19, on the same day when, in Yorktown, Washington and Cornwallis signed and accepted the terms of surrender. Five days later, October 24, they were off Cape Charles without encountering the feared interference from de Grasse, who had no reason to risk battle for a cause already won. While small craft scuttled through the bay seeking news, a boat came out from the York to tell the tale. Time had not waited; the door was closed. All the expense and armed force exerted for nearly six years had gone for nothing. No victory, no glory, no restored rulership. As a war, it was the historic rebuke to complacency. The two masters of lethargy, Admiral and General, with their 35 ships and 7,000 men turned around and sailed back uselessly to New York.

First, A ship of the finest make and model available shall be furnished to carry the constructors home. 2nd, The said ship shall be laden with various cargo as here specified: diamonds—four bushels, gold coin—forty bushels, platinum, palladium, and whatever other ready valuables they happen to think of—eight bushels of each, also whatever mementos and tokens from the Royal Apartments the signatories of this instrument may deem appropriate. 3rd, Until such time as the said ship shall be in readiness for takeoff, every nut and bolt in place, fully loaded and delivered up to the constructors complete with red carpet, an eighty-piece send-off band and children's chorus, an abundance of honors, decorations and awards, and a wildly cheering crowd—until then, no King. 4th, That a formal expression of undying gratitude shall be stamped upon a gold medallion and addressed to Their Most Sublime and Radiant Constructors Trurl and Klapaucius, Delight and Terror of the Universe, and moreover it shall contain a full account of their victory and be duly signed and notarized by every high and low official in the land, then set in the richly embellished barrel of the King's favorite cannon, which Lord Protozor, Master of the Royal Hunt, shall himself and wholly unaided carry on board—no other Protozor but the one who lured Their Most Sublime and Radiant Constructors to this planet thinking to work their painful and ignominious death thereby. 5th, That the aforesaid Protozor shall accompany them on their return journey as insurance against any sort of double-dealing, pursuit, and the like. On board he shall occupy a cage three by three by four feet and shall receive a a daily allowance of humble pie with a filling made of that very same sawdust which Their Most Sublime and Radiant Constructors saw fit to order in the process of indulging the King's foolishness and which was subsequently taken to police headquarters by unmarked balloon. 6th and lastly, The King need not crave forgiveness of Their Most Sublime and Radiant Constructors on bended knee, since he is much too beneath them to deserve notice.

So that wasn’t much help. I was torn. I wanted to be judged on what I did, not on what I represented or what people projected onto me. But I understood how much this breakthrough would mean to the country, especially to girls and boys who would see that there are no limits on what women can achieve. I wanted to honor that significance. I just didn’t know the best way to do it. I carried all that uncertainty with me back from California, all the way to David Muir’s interview room in the Brooklyn Navy Yard on Tuesday night. Results were starting to come in. I won the New Jersey primary. Bernie won the North Dakota caucus. The big prize, California, was still out there, but all signs pointed to another victory. Bill and I had worked hard on my speech, but I still felt unsettled. Maybe it was about not being ready to accept “yes” for an answer. I had worked so hard to get to this moment, and now that it had arrived, I wasn’t quite sure what to do with myself. Then Muir walked me over to the window, and I looked out at that crowd—at thousands of people who’d worked their hearts out, resisted the negativity of a divisive primary and relentlessly harsh press coverage, and poured their dreams into my campaign. We’d had big crowds before, but this felt different. It was something more than the enthusiasm I saw on the trail. It was a pulsing energy, an outpouring of love and hope and joy. For a moment, I was overwhelmed—and then calm. This was right. I was ready. After the interview, I went downstairs to where my husband was sitting with the speechwriters going over final tweaks to the draft. I read it over one more time and felt good. Just as they were racing off to load the speech into the teleprompter, I said I had one more thing to add: “I’m going to talk about Seneca Falls. Just put a placeholder in brackets and I’ll take care of it.” I took a deep breath. I didn’t want the emotion of the moment to get to me in the middle of my speech. I said a little prayer and then headed for the stage. At the last moment, Huma grabbed my arm and

They ate at a place called El Rey del Taco. At the entrance there was a neon sign: a kid wearing a big crown mounted on a burro that regularly kicked up its hind legs and tried to throw him. The boy never fell, although in one hand he was holding a taco and in the other a kind of scepter that could also serve as a riding crop. The inside was decorated like a McDonald’s, but in an unsettling way. The chairs were straw, not plastic. The tables were wooden. The floor was covered in big green tiles, some of them printed with desert landscapes and episodes from the life of El Rey del Taco. From the ceiling hung piñatas featuring more adventures of the boy king, always accompanied by the burro. Some of the scenes depicted were charmingly ordinary: the boy, the burro, and a one-eyed old woman, or the boy, the burro, and a well, or the boy, the burro, and a pot of beans. Other scenes were set firmly in the realm of the fantastic: in some the boy and the burro fell down a ravine, in others, the boy and the burro were tied to a funeral pyre, and there was even one in which the boy threatened to shoot his burro, holding a gun to its head. It was as if El Rey del Taco weren’t the name of a restaurant but a character in a comic book Fate happened never to have heard of. Still, the feeling of being in a McDonald’s persisted. Maybe the waitresses and waiters, very young and dressed in military uniforms (Chucho Flores told him they were dressed up as federales), helped create the impression. This was certainly no victorious army. The young waiters radiated exhaustion, although they smiled at the customers. Some of them seemed lost in the desert that was El Rey del Taco. Others, fifteen-year-olds or fourteen-year-olds, tried in vain to joke with some of the diners, men on their own or in pairs who looked like government workers or cops, men who eyed them grimly, in no mood for jokes. Some of the girls had tears in their eyes, and they seemed unreal, faces glimpsed in a dream. “This place is like hell,” he said to Rosa Amalfitano. “You’re right,” she said, looking at him sympathetically, “but the food isn’t bad.

Victory! Catherine wanted to pull the front of her top over her head and run around the office making V-signs. Of course she wouldn’t do that

Worldly success was a potent force in the growth of Islam, and in the shriveling of Christianity. That fact may be troubling to Christians, whose faith so often extols the triumph of the meek and humble while rejecting worldly success, and who are so familiar with the concept of defeat as the root of long-term victory. In practice, though, Christians often had used material successes as proofs of their faith. As we have seen, church writers pointed to miracles and healings to vouch for the power of Christ, and such events often explained important conversions. Though such claims continued to be made, they were increasingly outweighed by the obvious successes of Muslim states and armies. At several critical moments, Muslim victories proved enormously damaging to the Christian cause, from the early triumphs over the Byzantine Empire onward. As the early Islamic convert 'Ali Tabari explained, “[Muhammad’s] victory over the nations is also by necessity and by undeniable arguments a manifest sign of the prophetic office.”20 If God had not been on his side, how could Muhammad’s followers possibly have won such stunning victories over ancient empires?

the smile she presented me with betrayed no frustration, no sense of victory or defeat, no sign of the miniature drama I’d just witnessed, and, most significantly, no invitation to share in camaraderie. It was as if the entire past had been wiped away and this moment, her smile, and her chipper “How can I help you?” might as well have been the big bang. I pulled the boarding pass from my pocket and asked about the flight. She glanced at it, typed into her terminal, its keys going clackety-clack, and as she read the screen she pursed her lips at what could not have been good news. “The delay is ongoing,” she said, “but they could clear it at any time.” I asked if she knew the cause. “Eyjafjallajökull,” she said with perfect facility. “It is acting up again. They say it won’t be as bad as April, but who can tell?” I was still trying to untangle the first word. “The volcano,” she said. Her eyes betrayed a glimmer of amusement, a perverse delight at the vicissitudes of travel, the things-which-cannot-be-changed, the fates assigned to us by the same gods who abandoned us long ago. It was the spark we see in the eyes of the patrolman shutting down the snowy pass, the local who tells you that you can’t get there from here, the mechanic who informs you that you’re not going anywhere today. She said she would be sure to make an announcement when she heard anything else. With that, our interaction was over. She reset herself for the person waiting behind me.

His entire life is summarized by the church in the word: he who suffered. Through the cross alone, he has triumphed over the principalities and powers. That was his only weapon. Alone and never in anything other than in the sign of the cross, he has achieved victory. That is the point: all things are reconciled and reunified. Just as everything turned away from God through the tree of knowledge, so everything returns to God through the cross. After having accomplished reconciliation, he now proceeds to gather all things under him as the head in the fullness of time—everything that is in heaven and on earth [Eph. 1:10]. As king he will reign until all his enemies are laid under his feet. Considering all this now, the church once again raises its eye with vivacity and declares, I believe in Jesus Christ, his only begotten Son, our Lord.

It often happens: you're talking with someone, and you kind of like what he's saying, and there seems to be some truth in it. Then suddenly you notice he's wearing an old tee shirt, his slippers are darned, his trousers are patched at the knee and the furniture in his room is worn and cheap. You look a bit closer and all around you you see signs of humiliating poverty you didn't notice before, and you realise everything your interlocutor has done and thought in his life has failed to lead him to that single victory that you wanted so badly on that distant May morning when you gritted your teeth and promised yourself you wouldn't lose, even though it still wasn't really very clear just who you were playing with and what the game was. And although it hasn't become the slightest bit clearer since then, you immediately lose interest in what he's saying. You want to say goodbye to him in some pleasant fashion, get away as quickly as possible and finally get down to business.

achieved an outcome that he could call a victory by capturing fifty-three women and children. But in the process, he failed to support his detachment of scouts led by Major Joel Elliott. The detachment was killed and butchered by an army of warriors that Custer didn’t know was there. Benteen, for one, never forgave Custer for failing to make a stronger effort to save Elliott and the scouts. Now, Custer faced a similar problem. He believed the noncombatants were running north from the village. But to his south, Reno’s battalion was in danger of being destroyed. He couldn’t capture the noncombatants and save Reno at the same time. As Custer deliberated, his youngest brother, Boston, rode up. Boston had ridden back to the pack train to exchange his horse for a fresh mount. Along the way, he passed Benteen’s battalion, and now he told his brother that Benteen’s men were on the trail to the battlefield and the pack train was only a mile behind them. Custer decided he needed a better view of the landscape. He led his column farther north, across a wide ravine and up onto a high ridge. From there, he saw even more of the village and realized it was even larger than he’d previously believed. He also saw a dust cloud to the south that he thought was a sign of Benteen’s battalion. If Benteen hurried as ordered, he could reunite with Custer in less than half an hour. That thought solidified the decision in Custer’s mind, and Custer explained his plan to his senior officers. Custer split his command into two wings. He told his old friend Captain George Yates to lead the smaller wing, with two of the five companies, over the hills and down a ravine toward the river. Yates would make a big show of acting like he was going to charge across the river and into the village, but in reality, he would secure a place to cross for the rest of the column. Custer would stay with the larger wing—the three companies commanded by Captain Myles Keogh—and wait for Benteen. If Benteen arrived soon, his three companies would join with Keogh’s three companies and rush down to Yates’s position. Then all eight companies would cross the river together and storm the village. If Benteen was delayed, then Keogh’s companies would fire

The third Preface for Easter tells us that Jesus is ‘still our priest, our advocate who always pleads our cause. Christ is the victim who dies no more, the Lamb once slain who lives forever.’ The original Latin is more paradoxical: Jesus is ‘agnus qui vivit semper occisus’; the lamb who lives forever slain.’ If the risen Lord did not still have his wounds, then he would not have much to do with us now. The resurrection might promise us some future healing and eternal life, but it would leave us now alone in our present hurting. But because of Easter Day we already share in the victory. He still shares our wounds and we share his victory of death. We too are now wounded and healed. When Brian Pierce OP first went to Peruvian Andes, he was surprised by the ubiquitous images of the crucified Christ, covered with blood. It seemed as if the faith of these indigenous people stopped prior to the resurrection and they were left only with images of defeat. But he learned that he was wrong. These crosses are signs of how the risen Christ is now sharing their crucifixion. We can have courage and risk getting hurt. Charles Peguy, the French writer, told the story of a man who died and went to heaven. When he met the recording angel he was asked, ‘Show me your wounds.’ And he replied, ‘Wounds? I have not got any.’ And the angel said, ‘Did you never think that anything was worth fighting for?

Prior to leaving New York, Washington also signed a proclamation for the first Thanksgiving on November 26, declaring that “Almighty God” should be thanked for the abundant blessings bestowed on the American people, including victory in the war against England, creation of the Constitution, establishment of the new government, and the “tranquillity, union, and plenty” that the country now enjoyed.2

People think that a liar gains a victory over his victim. What I’ve learned is that a lie is an act of self-abdication, because one surrenders one’s reality to the person to whom one lies, making that person one’s master, condemning oneself from then on to faking the sort of reality that person’s view requires to be faked. And if one gains the immediate purpose of the lie—the price one pays is the destruction of that which the gain was intended to serve. The man who lies to the world, is the world’s slave from then on. When I chose to hide my love for you, to disavow it in public and live it as a lie, I made it public property—and the public has claimed it in a fitting sort of manner. I had no way to avert it and no power to save you. When I gave in to the looters, when I signed their Gift Certificate, to protect you—I was still faking reality, there was nothing else left open to me—and, Dagny, I’d rather have seen us both dead than to permit them to do what they threatened. But there are no white lies, there is only the blackness of destruction, and a white lie is the blackest of all. I was still faking reality, and it had the inexorable result: instead of protection, it brought you a more terrible kind of ordeal, instead of saving your name, it forced you to offer yourself for a public stoning and to throw the stones by your own hand. I know that you were proud of the things you said, and I was proud to hear you—but that was the pride we should have claimed two years ago.

I welcome all signs that a more virile, warlike age is about to begin, which will restore honor to courage above all. For this age shall prepare the way for one yet higher, and it shall gather the strength that this higher age will require one day — the age that will carry heroism into the search for knowledge and that will wage wars for the sake of ideas and their consequences. To this end we now need many preparatory courageous human beings — human beings who know how to be silent, lonely, resolute, and content and constant in invisible activities; human beings distinguished as much by cheerfulness, patience, unpretentiousness, and contempt for all great vanities as by magnanimity in victory and forbearance regarding the small vanities of the vanquished; human beings accustomed to command with assurance but instantly ready to obey when that is called for — equally proud, equally serving their own cause in both cases, more endangered human beings, more fruitful human beings, happier beings! For believe me: the secret for harvesting from existence the greatest fruitfulness and the greatest enjoyment is — to live dangerously!

landmark victories such as the 1995 United Nations Declaration on the Rights of Women, signed by 140 countries, which proclaims a woman’s autonomy over her own body.

The mind tricks began in the first decade after the territorial conquests of 1967. The Labor governments set their sights on settling the Jordan Valley as Israel’s eastern security border, as well as building a Greater Jerusalem. But Moshe Levinger, a firebrand rabbi who viewed the victory of 1967 as a sign of redemption, moved a group of settlers into the Park Hotel in the newly conquered holy city of Hebron to celebrate the Passover holiday the following year and refused to leave. The government caved. The group remained in an Israeli military compound in the city until the adjacent settlement of Kiryat Arba was established with government approval.

Boebert was fond of boasting that God told her to run for Congress because her unlikely victory “would be a sign and a wonder to the unbeliever.” If the unbeliever paid attention to Boebert, the only signs they saw were of psychosis.

War is only profitable if victory is quickly gained. Only an aggressor can hope to gain a quick victory. … Since an aggressor goes to war for gain, he is apt to be the more ready of the two sides to seek peace by agreement. The aggressed side is usually more inclined to seek vengeance through the pursuit of victory; even though all experience has shown that victory is a mirage in the desert created by a long war. This desire for vengeance is natural but far reaching and self-injurious. And even if it be fulfilled, it merely sets up a fresh cycle of revenge-seeking. … The side that has suffered aggression would be unwise to bid for peace lest its bid be taken as a sign of weakness or fear. But it would be wise to listen to any bid that the enemy makes. Even if the initial proposals are not good enough, once an opposing Government has started bidding it is easily led to improve its offers.

Despite the brightness of the sun, I shivered in the brisk November air, for I had not taken a cloak with me when I had left my parlor. As if by magic, one fell about my shoulders, and I knew without looking that Narian had joined us. His mere presence bolstered my courage and brought my thoughts into focus. I scanned the throng of eager Hytanicans, some of whom were gathered inside the Central Courtyard with more outside its walls, then raised my hands to quiet them. Taking a deep breath, I began to speak. “Spread the word. Tell your families and friends. Let it be known across the Recorah River Valley that I am proud to be Queen of this Kingdom of Hytanica!” Cheers exploded, rising and falling in waves, and I let myself enjoy the sights and sounds of victory for several minutes. Then I once more raised my hands to quell the crowd. “Be it known that Commander Narian stands with me as a loyal citizen of Hytanica. Without him, I would not have been able to travel to Cokyri and safely return. And without him, I would not have been able to begin negotiations for lasting peace with the High Priestess. I believe a trade treaty that is fair for both of our countries will soon be signed. Regardless, we stand here now and forevermore as a people free of Cokyrian rule.” Jubilant shouts greeted these words, and I took Narian’s hand in mine, raising it high into the air. The people did not know that we were in love. They did not know that we were bound to each other according to Cokyrian custom and would soon be joined in marriage under Hytanican law. But this was a step forward, and that was enough for now. Out of the corner of my eye, I saw my mother appear at Narian’s other side to likewise take his hand and hold it aloft in a show of support. When the rest of my family followed her lead, my father next to my mother, Miranna and Temerson at my side, tears spilled down my cheeks. I met Narian’s mystified blue eyes and smiled, then gazed out at our people, a member of a united royal family, the man I loved among us. When the noise had subsided, I addressed the sorrow that hid beneath the joy, for it was essential to pay tribute to those who had fought bravely and tirelessly, but had not lived to see this day. “We all know the terrible price that was paid for our freedom. Remember those who died in the war. Honor them in your hearts, and join with me in honoring them with a memorial on the palace grounds. Let those who gave their lives for this kingdom never be forgotten.” I paused, permitting a moment of silence for our lost loved ones, then finished, “Embrace your families. Return to your homes. And know that you go in peace.” This received perhaps the greatest response of anything I had said, and to the tumultuous cries of my tired but elated people, Narian and I reentered the palace.

Our Lady of Peace to Pedro Regis: “The prophets who have gone will return to announce the day of the great Warning. God will give you a chance to repent.” 21 “The Calvary of humanity will begin on a Friday (March 25, 2016), but the victory of God will come afterwards…” 22 “Know that the Lord will act in your favor. He will manifest his goodness to you. It will allow you to see all your life. Everything will be shown as in a mirror. God will give you the chance of repentance. He wants to save you. Courage. An extraordinary phenomenon from heaven will be experienced on this earth. It is a warning from God. Pray. Only through prayer will you understand the thoughts of God for yourselves.” 23 “The day will come when people will receive a great grace. A great miracle of God will transform hardened hearts. Each one will see his errors and will receive the grace of repentance. It will be a great opportunity that the Lord will give to His wayward children.” 24 “The day is coming when mankind will have a great chance to repent. God will show a great sign and mankind will have no explanation.

The opening of the First Seal of Revelation begins on Good Friday, March 25, 2016, and continues on Holy Saturday March 26, 2016, and Easter Sunday March 27, 2016. The victories of the first seal continue with the Day of Miracles and Miracle signs in May 2016. Jesus rides forward victorious to further His victories with other spiritual events unfolding later. These first three admonitions, begin a renewal process for those in the Church and for all those who will come into the Church during the breakdown of our world civilization. This breakdown will continue for approximately 22 years.

The year 1492 was Spain’s annus mirabilis, the year that, more than any other, shaped the country’s destiny and changed the fate of the world. On January 2, one year after Granada had capitulated, ceding the last piece of Muslim soil to Spain, the victorious monarchs marched into the city; on August 3, Columbus set sail for the western seas; and on March 31, the king signed the Edict of Expulsion, ordering all Jews to leave Spain.