Aftermath Quotes

But I don't know what to him about the aftermath of killing a person. About how they never leave you.

The conflict between the will to deny horrible events and the will to proclaim them aloud is the central dialectic of psychological trauma.

In order to escape accountability for his crimes, the perpetrator does everything in his power to promote forgetting. If secrecy fails, the perpetrator attacks the credibility of his victim. If he cannot silence her absolutely, he tries to make sure no one listens.

Over time as most people fail the survivor's exacting test of trustworthiness, she tends to withdraw from relationships. The isolation of the survivor thus persists even after she is free.

We're going to meet a lot of lonely people in the next week and the next month and the next year. And when they ask us what we're doing, you can say, We're remembering. That's where we'll win out in the long run. And someday we'll remember so much that we'll build the biggest goddamn steamshovel in history and dig the biggest grave of all time and shove war in it and cover it up.

There was something peculiarly gratifying about shouting in a blind rage until your words ran out. Of course, the aftermath was less pleasant. Once you'd told everyone you hated them and not to come after you, where exactly did you go?

This is the very boring part of eating disorders, the aftermath. When you eat and hate that you eat. And yet of course you must eat. You don’t really entertain the notion of going back. You, with some startling new level of clarity, realize that going back would be far worse than simply being as you are. This is obvious to anyone without an eating disorder. This is not always obvious to you.

After a traumatic experience, the human system of self-preservation seems to go onto permanent alert, as if the danger might return at any moment.

The 'genius' of the moment has the perk to spark a deflagration of ecstasy and a gust of inspiration and, in its aftermath, ease the turbulent underswell of conflicting hassles. ("Just for a moment" )

That was the thrill of youth, the idea that you could be anyone. That was what had captured her in the charm shop, all those years ago. Then adulthood came, your choices solidifying, and you realize that everything you are had been set in motion years before. The rest was aftermath.

Many abused children cling to the hope that growing up will bring escape and freedom. But the personality formed in the environment of coercive control is not well adapted to adult life. The survivor is left with fundamental problems in basic trust, autonomy, and initiative. She approaches the task of early adulthood――establishing independence and intimacy――burdened by major impairments in self-care, in cognition and in memory, in identity, and in the capacity to form stable relationships. She is still a prisoner of her childhood; attempting to create a new life, she reencounters the trauma.

Gandalf! I thought you were dead! But then I thought I was dead myself. Is everything sad going to come untrue? What's happened to the world?" A great Shadow has departed," said Gandalf, and then he laughed and the sound was like music, or like water in a parched land; and as he listened the thought came to Sam that he had not heard laughter, the pure sound of merriment, for days upon days without count.

I sent a quick text to Adrian: I have a hickey! You can’t ever kiss me again. I honestly hadn’t expected him to be awake this early, so I was surprised to get a response: Okay. I won’t kiss you on your neck again. So typical of him. No! You can’t ever kiss me ANYWHERE. You said you were going to keep your distance. I’m trying, he wrote back. But you won’t keep your distance from me. I didn’t dignify that with a response.

Everything about her is captivating, like the aftermath of a storm. People aren’t supposed to get pleasure out of the destruction Mother Nature is capable of, but we want to stare anyway. Charlie is the devastation left in the wake of a tornado.

But the teacher had been right about one thing: violence breeds. Someone pulls a trigger, sets off a bomb, drives a bus full of tourists off a bridge, and what's left in the wake isn't just she'll casings, wreckage, bodies. There's something else. Something bad. An aftermath. A recoil. A reaction to all that anger and pain and death.

This is the weird aftermath, when it is not exactly over, and yet you have given it up. You go back and forth in your head, often, about giving it up. It’s hard to understand, when you are sitting there in your chair, having breakfast or whatever, that giving it up is stronger than holding on, that “letting yourself go” could mean you have succeeded rather than failed. You eat your goddamn Cheerios and bicker with the bitch in your head that keeps telling you you’re fat and weak: Shut up, you say, I’m busy, leave me alone. When she leaves you alone, there’s a silence and a solitude that will take some getting used to. You will miss her sometimes...There is, in the end, the letting go.

you must first accept that while there are things that have happened in your life that you had no say in, you are 100 percent responsible for what you do with your life in the aftermath of those events. Always, every time, no excuses.

Let us embrace the lighting highways of our brain and oust the distorting indifference with its horrendous aftermath before our vision becomes shrouded by total blindness. Let us not descend, through listlessness, on a mediocre omicron but complete our spiritual life journey into a fulfilling omega. ( "Alpha and Omega")

He asks me what happened to my leg. I told him I was shot by a shark. He doesn't react. Doesn't seem confused or amused or anything. Like getting shot by a shark is a perfectly natural thing in the aftermath of the arrival.

The future is bulletproof, the aftermath is secondary.

As people are retracting into their snail shell's security of “stay home, stay safe,” distrust has become the top concern on the list. A climate of suspicion or denunciation is taking hold, gradually destroying the strings of sociability. In the aftermath, every singular person must find out how to reweave the ties of trust and confidence in their community's social tissue. ("What do they think behind their dirty aprons?" )

Each particular fragment of our inner world can keep on smoldering in the secrecy of our brain and one day emerge like crackling sparks. In the aftermath of mind absorbing coincidences, some essential elements of our being may have ebbed away from our memory. As they resurface after a thought-provoking encounter, they might plunge our existence into a new and estranging setting, transforming our life into a hallucinating journey. ("Knowing someone was waiting ")

Recovery can take place only within then context of relationships; it cannot occur in isolation.

When trust is lost, traumatized people feel that they belong more to the dead than to the living.

In situations of captivity the perpetrator becomes the most powerful person in the life of the victim, and the psychology of the victim is shaped by the actions and beliefs of the perpetrator.

Yes. He. Was. Just. Here. Spreading his goodwill and love all around Max’s entryway. It’s a wonder there aren’t cherubs flying around sprinkling rose petals and rainbows erupting through the windows, an aftermath of his delightful visit.

There’s a word Trevor once told me about, one he learned from Buford, who served in the navy in Hawaii during the Korean War: kipuka. The piece of land that’s spared after a lava flow runs down the slope of a hill—an island formed from what survives the smallest apocalypse. Before the lava descended, scorching the moss along the hill, that piece of land was insignificant, just another scrap in an endless mass of green. Only by enduring does it earn its name. Lying on the mat with you, I cannot help but want us to be our own kipuka, our own aftermath, visible. But I know better.

...repeated trauma in childhood forms and deforms the personality. The child trapped in an abusive environment is faced with formidable tasks of adaptation. She must find a way to preserve a sense of trust in people who are untrustworthy, safety in a situation that is unsafe, control in a situation that is terrifyingly unpredictable, power in a situation of helplessness. Unable to care for or protect herself, she must compensate for the failures of adult care and protection with the only means at her disposal, an immature system of psychological defenses.

Vic nudged my elbow with his. "You and me are still friends, right? You guys get a joint custody in the divorce. Generous visitations rights." "Divorce?" Despite myself, I laughed. Only Vic could call the aftermath of a bad first date a divorce. We hadn't exactly been friends beforehand, so "still" was an exaggeration, but it would've been mean to point that out. Besides, I liked Vic. "We're still friends." "Excellent. The weirdos have to stick together around here." "Are you calling me a weirdo?" "Highest honor I can bestow.

Love me, love the onesie.

It’s easy to do right when everything goes right. But let everything go wrong, and see how difficult it becomes.

This is my favorite part. It starts and ends here. The pebbles shine, the plan worked, Hansel Triumphant. Lesson number one: be sneaky and have a plan. But the stupid boy goes back, makes the rest of the story postscript and aftermath. He shouldn’t have gone back. And this is the second lesson I took from the story: when someone is trying to ditch you, kill you, never go back.

In the aftermath of death Small talk feels too small, big talk too enormous.

The guarantee of safety in a battering relationship can never be based upon a promise from the perpetrator, no matter how heartfelt. Rather, it must be based upon the self-protective capability of the victim. Until the victim has developed a detailed and realistic contingency plan and has demonstrated her ability to carry it out, she remains in danger of repeated abuse.

What I'm saying is, the pain is in the aftermath, more than it is the break.

Recovery unfolds in three stages. The central task of the first stage is the establishment of safety. The central task of the second stage is remembrance and mourning. The central focus of the third stage is reconnection with ordinary life.

I shake my head, but I can’t change this. I can only bear the scars, as I have always done, as I ever do.

regret is the most difficult emotion to live with, but in order to have regret, you need to have a conscience: an interesting paradox that allows the worst of us to suffer the least in the aftermath of wrongdoing.

It is very tempting to take the side of the perpetrator. All the perpetrator asks is that the bystander do nothing. He appeals to the universal desire to see, hear, and speak no evil. The victim, on the contrary, asks the bystander to share the burden of pain. The victim demands action, engagement, and remembering.

Oh God.” I told you not to look.” No, you didn’t. You said ‘in a minute.’ That’s not the same thing at all.” It is to me.” She swallowed back her gorge. Her throat was tight in the aftermath. “I’m adding communication issues to the stuff we need to work on.” I communicate just fine. The way I see it, your listening is off.

By developing a contaminated, stigmatized identity, the child victim takes the evil of the abuser into herself and thereby preserves her primary attachments to her parents. Because the inner sense of badness preserves a relationship, it is not readily given up even after the abuse has stopped; rather, it becomes a stable part of the child's personality structure.

Nowadays, people resort to all kinds of activities in order to calm themselves after a stressful event: performing yoga poses in a sauna, leaping off bridges while tied to a bungee, killing imaginary zombies with imaginary weapons, and so forth. But in Miss Penelope Lumley's day, it was universally understood that there is nothing like a nice cup of tea to settle one's nerves in the aftermath of an adventure- a practice many would find well worth reviving.

An event of great agony is bearable only in the belief that it will bring about a better world. When it does not, as in the aftermath of another vast calamity in 1914-18, disillusion is deep and moves on to self-doubt and self-disgust.

More than most, I know the pain of surviving.

I sat up. Slowly. Between the belly dancing, the fire, the visit to Dave and it's aftermath, the night had taken its toll. You look like crap!" Cole said merrily. "I like the hair though." He made a camera frame with his thumbs and forefingers and in the genie voice from Aladdin said, "Now what does this say to me? Homeless women? Tornado victim? Britney Spears? I've got it! Preschooler who's misplaced her gum!" I regarded him balefully. "You're a morning person, aren't you?" You make that sound like a bad thing." Not if you stop talking.

Hope is a demon. It convinces you to believe in something better, persuades you the outcome will be favorable, and whispers eagerly in your ear that the miracle you so desperately need will happen. Then it crushes you. Hope only leaves you fallen and bleeding in its aftermath, nothing more than a pile of misery and desolation.

MOST PEOPLE have no knowledge or understanding of the psychological changes of captivity. Social judgment of chronically traumatized people therefore tends to be extremely harsh.

And that's my problem. I love to be alone and hate being around people, but I love to be with people and hate being alone. I don't know what I like and I don't know what I want. Time is a difficult thing. It moves too slowly and speeds up when you finally wish it would slow down or stop. You get to the aftermath and all you have are your memories. Precious memories. The kind that make you smile and laugh like you're living it again, while a nostalgic tear falls. And then another. And then another, until you want to just forget it all to stop the painfully happy memories because at the end of the day, those - not the sad ones - are the memories that hurt us most.

I love weather. I'm a connoisseur of weather. Wherever my travels take me, the first thing I do is turn on the weather channel and see what's going on, what's coming. I like to know about regional weather patterns, how storms are created in different altitudes, what kinds of clouds are forming or dissipating or blowing through, where the winds are coming from, where they've been. That's not a passion everybody shares, I know, but I don't believe there are any people on earth who, properly sheltered, don't feel the peace inside a summer rain and the cleansing it brings, the renewal of the earth in its aftermath.

The ultimate message of this book is terrifying: you may not know your own children, and, worse yet, your children may be unknowable to you. The stranger you fear may be your own son or daughter.

I want him to reach out to me, but I know he can't. He can't for all the same reasons I can't. It hurts too much. It's like an alcoholic taking a sip of wine; the pleasure of the indulgence would be immediate and swift, but the aftermath would be devastating.

Goodbye is too permanent. Goodbye has the risk of never seeing each other again. But good morning is full of possibilities.

Each love is unique. Special. Giving to one never takes away from another.

Survivors of atrocity of every age and every culture come to a point in their testimony where all questions are reduced to one, spoken more in bewilderment than in outrage: Why? The answer is beyond human understanding.

The ORDINARY RESPONSE TO ATROCITIES is to banish them from consciousness. Certain violations of the social compact are too terrible to utter aloud: this is the meaning of the word unspeakable. Atrocities, however, refuse to be buried. Equally as powerful as the desire to deny atrocities is the conviction that denial does not work. Folk wisdom is filled with ghosts who refuse to rest in their graves until their stories are told. Murder will out. Remembering and telling the truth about terrible events are prerequisites both for the restoration of the social order and for the healing of individual victims. The conflict between the will to deny horrible events and the will to proclaim them aloud is the central dialectic of psychological trauma. People who have survived atrocities often tell their stories in a highly emotional, contradictory, and fragmented manner that undermines their credibility and thereby serves the twin imperatives of truth-telling and secrecy. When the truth is finally recognized, survivors can begin their recovery. But far too often secrecy prevails, and the story of the traumatic event surfaces not as a verbal narrative but as a symptom. The psychological distress symptoms of traumatized people simultaneously call attention to the existence of an unspeakable secret and deflect attention from it. This is most apparent in the way traumatized people alternate between feeling numb and reliving the event. The dialectic of trauma gives rise to complicated, sometimes uncanny alterations of consciousness, which George Orwell, one of the committed truth-tellers of our century, called "doublethink," and which mental health professionals, searching for calm, precise language, call "dissociation." It results in protean, dramatic, and often bizarre symptoms of hysteria which Freud recognized a century ago as disguised communications about sexual abuse in childhood. . . .

Love is not sufficient. It never has been. Stories that claim otherwise are lies. There's always SOMETHING after happily ever after.

For love to flourish there has to be trust. Promises don’t matter as much as personal choice.

The first principle of recovery is the empowerment of the survivor. She must be the author and arbiter of her own recovery. Others may offer advice, support, assistance, affection, and care, but not cure.

Dying isn’t like living; it requires no effort at all.

Survivors feel unsafe in their bodies. Their emotions and their thinking feel out of control. They also feel unsafe in relation to other people.

He’s worth fighting for, but I won’t change who I am for any man. No more than he should alter himself to suit me.

The legal system is designed to protect men from the superior power of the state but not to protect women or children from the superior power of men. It therefore provides strong guarantees for the rights of the accused but essentially no guarantees for the rights of the victim. If one set out by design to devise a system for provoking intrusive post-traumatic symptoms, one could not do better than a court of law.

In order to escape accountability for his crimes, the perpetrator does everything in his power to promote forgetting. Secrecy and silence are the perpetrator’s first line of defense. If secrecy fails, the perpetrator attacks the credibility of his victim. If he cannot silence her absolutely, he tries to make sure that no one listens. To this end, he marshals an impressive array of arguments, from the most blatant denial to the most sophisticated and elegant rationalization. After every atrocity one can expect to hear the same predictable apologies: it never happened; the victim lies; the victim exaggerates; the victim brought it upon herself; and in any case it is time to forget the past and move on. The more powerful the perpetrator, the greater is his prerogative to name and define reality, and the more completely his arguments prevail.

A sad fact, of course, about adult life is that you see the very things you'll never adapt to coming toward you on the horizon. You see them as the problems they are, you worry like hell about them, you make provisions, take precautions, fashion adjustments; you tell yourself you'll have to change your way of doing things. Only you don't. You can't. Somehow it's already too late. And maybe it's even worse than that: maybe the thing you see coming from far away is not the real thing, the thing that scares you, but its aftermath. And what you've feared will happen has already taken place. This is similar in spirit to the realization that all the great new advances of medical science will have no benefit for us at all, thought we cheer them on, hope a vaccine might be ready in time, think things could still get better. Only it's too late there too. And in that very way our life gets over before we know it. We miss it. And like the poet said: The ways we miss our lives are life.

I’d have you see the like this; I’d have you see them very well. Will you? They are clustered around Suzie’s Cruisin Trike, embracing in the aftermath of their victory. I’d have you see them this way not because they have won a great battle—they know better than that, every one of them—but because now they are ka-tet for the last time. The story of their fellowship ends here, on this make-believe street and beneath this artificial sun; the rest of the tale will be short and brutal compared to all that’s gone before. Because when ka-tet breaks, the end always comes quickly. Say sorry.

We teach our kids the importance of good dental care, proper nutrition, and financial responsibility. How many of us teach our children to monitor their own brain health, or know how to do it ourselves?

The mind remembers what the soul can bear.

She carries chaos like an overcoat.

And then things would be fine. Then I'd be fine.

Survival feels like cowardice.

Those who attempt to describe the atrocities that they have witnessed also risk their own credibility. To speak publicly about one’s knowledge of atrocities is to invite the stigma that attaches to victims…. Denial, repression and dissociation operate on a Social, as well as an individual level.

For I need this scar over my heart to remind me. Crazy as it sounds, if I can bear the wound on my body, it lessens what I must carry on my soul. How he knew that about me, I cannot fathom.

Traumatic events destroy the sustaining bonds between individual and community. Those who have survived learn that their sense of self, of worth, of humanity, depends upon a feeling of connection with others. The solidarity of a group provides the strongest protection against terror and despair, and the strongest antidote to traumatic experience. Trauma isolates; the group re-creates a sense of belonging. Trauma shames and stigmatizes; the group bears witness and affirms. Trauma degrades the victim; the group exalts her. Trauma dehumanizes the victim; the group restores her humanity. Repeatedly in the testimony of survivors there comes a moment when a sense of connection is restored by another person’s unaffected display of generosity. Something in herself that the victim believes to be irretrievably destroyed---faith, decency, courage---is reawakened by an example of common altruism. Mirrored in the actions of others, the survivor recognizes and reclaims a lost part of herself. At that moment, the survivor begins to rejoin the human commonality...

First, the physiological symptoms of post-traumatic stress disorder have been brought within manageable limits. Second, the person is able to bear the feelings associated with traumatic memories. Third, the person has authority over her memories; she can elect both to remember the trauma and to put memory aside. Fourth, the memory of the traumatic event is a coherent narrative, linked with feeling. Fifth, the person's damaged self-esteem has been restored. Sixth, the person's important relationships have been reestablished. Seventh and finally, the person has reconstructed a coherent system of meaning and belief that encompasses the story of trauma.

when traumatic events are of human design, those who bear witness are caught in the conflict between victim and perpetrator. All the perpetrator asks is that the bystander do nothing. He appeals to the universal desire to see, hear, and speak no evil. The victim, on the contrary, asks the bystander to share the burden of pain. The victim demands action, engagement and remembering.

In the silent aftermath, I said, "We'll give them a second chance." With my right hand, I reached to the other pocket. I had known as soon as I lifted the false bottom in the gun case and looked underneath what it meant. I had tried without ceasing to find some alternative to Attolia's ruthless advice and I had failed. Gen's gift told me that I had not failed for lack of trying. I'd lifted out the matching gun and read its archaic inscription. Realisa onum. Not 'the queen made me,' but 'I can make the king.' Looking at Akretenesh's startled face down the long barrel of the handgun, I smiled, until I felt the scar tissue tighten. That one expression, I'd never showed him. My face gave away my humiliation, my rage, my surprise, and my embarrassment, but I had never let him see what I looked like when I smiled: my uncle. His diplomatic mask dissolved, and he backed away. In Attolia, I had been in front of a mirror at last, and I had understood what made Oerus back in Hanaktos ask me if my expression was a happy one or not. The smile rumpled the scar tissue under my skin, and it dragged my face askew, giving me the leer of a man who'd never had a moment of self-doubt, who'd never regretted a life lost. I'd worried that I wouldn't have the nerve to carry this off, but in the moment, it was easy. Seeing Akretenesh recoil, I laughed out loud.

But the world moves on, even when you don’t want it to, even when change feels like the end of everything. It never stops. That’s harsh and magical and somewhat comforting because nothing is immutable, however much we want it to be. Moments cannot be caught like fossils in amber, ever- perfect,ever-beautiful. They go dark and raw, full of shadows, leaving you with the memories. And the world moves on.

The traumatic moment becomes encoded in an abnormal form of memory, which breaks spontaneously into consciouness, both as flashbacks during waking states and as traumatic nightmares during sleep. Small, seemingly insignificant reminders can also evoke these memories, which often return with all the vividness and emotional force of the original event. Thus, even normally safe environments may come to feel dangerous, for the survivor can never be assured that she will not encounter some reminder of the trauma.

Psychological trauma is an affliction of the powerless. At the moment of trauma, the victim is rendered helpless by overwhelming force. When the force is that of nature, we speak of disasters. When the force is that of other human beings, we speak of atrocities. Traumatic events overwhelm the ordinary systems of care that give people a sense of control, connection, and meaning.… Traumatic events are extraordinary, not because they occur rarely, but rather because they overwhelm the ordinary human adaptations to life.… They confront human beings with the extremities of helplessness and terror, and evoke the responses of catastrophe.

For here was Casablanca, a far-flung outpost in a time of war. And here at the heart of the city, right under the sweep of the searchlights, was Rick’s Café Américain, where the beleaguered could assemble for the moment to gamble and drink and listen to music; to conspire, console, and most importantly, hope. And at the center of this oasis was Rick. As the Count’s friend had observed, the saloonkeeper’s cool response to Ugarte’s arrest and his instruction for the band to play on could suggest a certain indifference to the fates of men. But in setting upright the cocktail glass in the aftermath of the commotion, didn’t he also exhibit an essential faith that by the smallest of one’s actions one can restore some sense of order to the world?

In order to gain their freedom, survivors may have to give up almost everything else. Battered women may lose their homes, their friends, and their livelihood. Survivors of childhood abuse may lose their families. Political refugees may lose their homes and their homeland. Rarely are the dimensions of this sacrifice fully recognized.

Wimsey stooped for an empty sardine-tin which lay, horribly battered, at his feet, and slung it idly into the quag. It struck the surface with a noise like a wet kiss, and vanished instantly. With that instinct which prompts one, when depressed, to wallow in every circumstance of gloom, Peter leaned sadly against the hurdles and abandoned himself to a variety of shallow considerations upon (1) The vanity of human wishes; (2) Mutability; (3) First love; (4) The decay of idealism; (5) The aftermath of the Great war; (6) Birth-control; and (7) The fallacy of free-will.

Combat and rape, the public and private forms of organized social violence, are primarily experiences of adolescent and early adult life. The United States Army enlists young men at seventeen; the average age of the Vietnam combat soldier was nineteen. In many other countries boys are conscripted for military service while barely in their teens. Similarly, the period of highest risk for rape is in late adolescence. Half of all victims are aged twenty or younger at the time they are raped; three-quarters are between the ages of thirteen and twenty-six. The period of greatest psychological vulnerability is also in reality the period of greatest traumatic exposure, for both young men and young women. Rape and combat might thus be considered complementary social rites of initiation into the coercive violence at the foundation of adult society. They are the paradigmatic forms of trauma for women and men.

I saw a banner hanging next to city hall in downtown Philadelphia that read, "Kill them all, and let God sort them out." A bumper sticker read, "God will judge evildoers; we just have to get them to him." I saw a T-shirt on a soldier that said, "US Air Force... we don't die; we just go to hell to regroup." Others were less dramatic- red, white, and blue billboards saying, "God bless our troops." "God Bless America" became a marketing strategy. One store hung an ad in their window that said, "God bless America--$1 burgers." Patriotism was everywhere, including in our altars and church buildings. In the aftermath of September 11th, most Christian bookstores had a section with books on the event, calendars, devotionals, buttons, all decorated in the colors of America, draped in stars and stripes, and sprinkled with golden eagles. This burst of nationalism reveals the deep longing we all have for community, a natural thirst for intimacy... September 11th shattered the self-sufficient, autonomous individual, and we saw a country of broken fragile people who longed for community- for people to cry with, be angry with, to suffer with. People did not want to be alone in their sorrow, rage, and fear. But what happened after September 11th broke my heart. Conservative Christians rallies around the drums of war. Liberal Christian took to the streets. The cross was smothered by the flag and trampled under the feet of angry protesters. The church community was lost, so the many hungry seekers found community in the civic religion of American patriotism. People were hurting and crying out for healing, for salvation in the best sense of the word, as in the salve with which you dress a wound. A people longing for a savior placed their faith in the fragile hands of human logic and military strength, which have always let us down. They have always fallen short of the glory of God. ...The tragedy of the church's reaction to September 11th is not that we rallied around the families in New York and D.C. but that our love simply reflected the borders and allegiances of the world. We mourned the deaths of each soldier, as we should, but we did not feel the same anger and pain for each Iraqi death, or for the folks abused in the Abu Ghraib prison incident. We got farther and farther from Jesus' vision, which extends beyond our rational love and the boundaries we have established. There is no doubt that we must mourn those lives on September 11th. We must mourn the lives of the soldiers. But with the same passion and outrage, we must mourn the lives of every Iraqi who is lost. They are just as precious, no more, no less. In our rebirth, every life lost in Iraq is just as tragic as a life lost in New York or D.C. And the lives of the thirty thousand children who die of starvation each day is like six September 11ths every single day, a silent tsunami that happens every week.

I've wandered as far west as I can go. Sitting now on the sand, I watch the sun blur into an aftermath. Reds finally marrying blues. Soon night will enfold us all. But the light is still not gone, not yet, and by it I can dimly see here my own dark hallway, or maybe it was just a foyer and maybe not dark at all, not in fact brightly lit, an afternoon sun blazing through the lead panes, now detected amidst what amounts to a long column of my yesterdays, towards the end, though not the very end of course, where I had stood at the age of seven, gripping my mother's wrists, trying as hard as I could to keep her from going.

To hold traumatic reality in consciousness requires a social context that affirms and protects the victim and that joins the victim and witness in a common alliance. For the individual victim, this social context is created by relationships with friends, lovers, and family. For the larger society, the social context is created by political movements that give voice to the disempowered.

Working with victimized people requires a committed moral stance. The therapist is called upon to bear witness to a crime. She must affirm a position of solidarity with the victim. This does not mean a simplistic notion that the victim can do no wrong; rather, it involves an understanding of the fundamental injustice of the traumatic experience and the need for a resolution that restores some sense of justice.

Recovery can take place only within then context of relationships; it cannot occur in isolation. In her renewed connection with other people, the survivor re-creates the psychological facilities that were damaged or deformed by the traumatic experience. These faculties include the basic operations of trust, autonomy, initiative, competence, identity, and intimacy. Just as these capabilities are formed in relationships with other people, they must be reformed in such relationships. The first principle of recovery is empowerment of the survivor. She must be the author and arbiter of her own recovery. Others may offer advice, support, assistance, affection, and care, but not cure. Many benevolent and well-intentioned attempts to assist the survivor founder because this basic principle of empowerment is not observed. No intervention that takes power away from the survivor can possibly foster her recovery, no matter how much it appears to be in her immediate best interest.

So I make no effort to hide my pain. I don’t ever put it all on display like this—but for today and all the rest of the days of the trial, I must. My every flinch, every flicker of pain, will be magnified a hundred times over, then dissected by the pundits and talking heads. But I’m told it’s necessary; the world needs to see me vulnerable and wounded. I cannot appear not to care or to lack remorse, but that removes a crucial component of my self- defense mechanism and leaves me bleeding for all the world to see. I suppose that’s rather the point.

Have patience with everything that remains unsolved in your heart,” Rainer Maria Rilke writes in his fourth letter to a young poet. “Try to love the questions themselves, like locked rooms and like books written in a foreign language. Do not now look for the answers. They cannot now be given to you because you could not live them. It is a question of experiencing everything. At present you need to live the question. Perhaps you will gradually, without even noticing it, find yourself experiencing the answer, some distant day.

A beast is just what you want. A big, dark medieval brute to throw you to the ground, tear the clothes from your body, and have his wicked way with you. I know I’m right. I haven’t forgotten how excited you were in the aftermath of that blast." The nerve of him! How could he tell? She lifted her chin. "Well, I haven't forgotten the sound you made when I first touched your brow. It wasn't even a moan, it was more like . . . like a whimper." He made a dismissive sound. "Oh yes. A plaintive, yearning whimper. Because you want an angel. A sweet, tender virgin to hold you and stroke you and whisper precious promises and make you feel human." "That's absurd," he scoffed. "You're just begging to be taught a hard, fast lesson in what it means to please a man." "You're just longing to put your head in my lap and feel my fingers in your hair. He backed her up against a rock. "You need a good ravaging." "You," she breathed, "need a hug." They stared at each other for long, tense moments. At first, looking each other in the eye. Then looking each other in the lips. "You know what I think?" he said, coming closer. So close she could feel his breath wash warm against her cheek. "I think we’re having one of those vexing arguments again." "The kind where both sides are right?" "Hell, yes." And this time, when they kissed, they both made that sound. That deep, moaning, yearning, whimpering sound. That sound that said yes. And at last. And you are exactly what I need.

For we have a choice in this country. We can accept a politics that breeds division, and conflict, and cynicism. We can tackle race only as spectacle-as we did in the OJ trial-or in the wake of tragedy, as we did in the aftermath of Katrina-or as a fodder for the nightly news. We can play Reverend Wright's sermons on every channel, every day and talk about them from now until the election, and make the only question in this campaign whether or not the American people think that I somehow believe or sympathize with his most offensive words. We can pounce on some gaffe by a Hillary supporter as evidence that she's playing the race card, or we can speculate on whether white men will all flock to John McCain the general election regardless of his policies. We can do that. But if we do, I can tell you that in the next election, we'll be talking about some other distraction. And then another one. And then another one. And nothing will change. That is one option. Or, at this moment, in this election, we can come together and say, "Not this time.

In this climate of profoundly disrupted relationships the child faces a formidable developmental task. She must find a way to form primary attachments to caretakers who are either dangerous or, from her perspective, negligent. She must find a way to develop a sense of basic trust and safely with caretakers who are untrustworthy and unsafe. She must develop a sense of self in relation to others who are helpless, uncaring or cruel. She must develop a capacity for bodily self-regulation in an environinent in which her body is at the disposal of others' needs as well as a capacity for self-soothing in an environment without solace. She must develop the capacity for initiative in an environment which demands that she bring her will into complete conformity with that of her abuser. And ultimately, she must develop a capacity for intimacy out of an environment where all intimate relationships are corrupt, and an identity out of an environment which defines her as a whore and a slave.

Many survivors have such profound deficiencies in self-protection that they can barely imagine themselves in a position of agency or choice. The idea of saying no to the emotional demands of a parent, spouse, lover or authority figure may be practically inconceivable. Thus, it is not uncommon to find adult survivors who continue to minister to the needs of those who once abused them and who continue to permit major intrusions without boundaries or limits. Adult survivors may nurse their abusers in illness, defend them in adversity, and even, in extreme cases, continue to submit to their sexual demands.

The mental health system is filled with survivors of prolonged, repeated childhood trauma. This is true even though most people who have been abused in childhood never come to psychiatric attention. To the extent that these people recover, they do so on their own.[21] While only a small minority of survivors, usually those with the most severe abuse histories, eventually become psychiatric patients, many or even most psychiatric patients are survivors of childhood abuse.[22] The data on this point are beyond contention. On careful questioning, 50-60 percent of psychiatric inpatients and 40-60 percent of outpatients report childhood histories of physical or sexual abuse or both.[23] In one study of psychiatric emergency room patients, 70 percent had abuse histories.[24] Thus abuse in childhood appears to be one of the main factors that lead a person to seek psychiatric treatment as an adult.[25]

Some years ago I had a conversation with a man who thought that writing and editing fantasy books was a rather frivolous job for a grown woman like me. He wasn’t trying to be contentious, but he himself was a probation officer, working with troubled kids from the Indian reservation where he’d been raised. Day in, day out, he dealt in a concrete way with very concrete problems, well aware that his words and deeds could change young lives for good or ill. I argued that certain stories are also capable of changing lives, addressing some of the same problems and issues he confronted in his daily work: problems of poverty, violence, and alienation, issues of culture, race, gender, and class... “Stories aren’t real,” he told me shortly. “They don’t feed a kid left home in an empty house. Or keep an abusive relative at bay. Or prevent an unloved child from finding ‘family’ in the nearest gang.” Sometimes they do, I tried to argue. The right stories, read at the right time, can be as important as shelter or food. They can help us to escape calamity, and heal us in its aftermath. He frowned, dismissing this foolishness, but his wife was more conciliatory. “Write down the names of some books,” she said. “Maybe we’ll read them.” I wrote some titles on a scrap of paper, and the top three were by Charles de lint – for these are precisely the kind of tales that Charles tells better than anyone. The vital, necessary stories. The ones that can change and heal young lives. Stories that use the power of myth to speak truth to the human heart. Charles de Lint creates a magical world that’s not off in a distant Neverland but here and now and accessible, formed by the “magic” of friendship, art, community, and social activism. Although most of his books have not been published specifically for adolescents and young adults, nonetheless young readers find them and embrace them with particular passion. I’ve long lost count of the number of times I’ve heard people from troubled backgrounds say that books by Charles saved them in their youth, and kept them going. Recently I saw that parole officer again, and I asked after his work. “Gets harder every year,” he said. “Or maybe I’m just getting old.” He stopped me as I turned to go. “That writer? That Charles de Lint? My wife got me to read them books…. Sometimes I pass them to the kids.” “Do they like them?” I asked him curiously. “If I can get them to read, they do. I tell them: Stories are important.” And then he looked at me and smiled.

There are two missions we are obligated to carry out during our life journey. The first, is to seek Truth throughout our lifetime. The second, is simply to be good. Engrave it in your mind that life is just one big board game where you have to make it from start to finish by being good. That is all you have to do. The hardest part, is dealing with all the obstacles that prevent smooth sailing. The trick is, to always strive to be the right person in all situations – regardless of personal cost to you. Your aim is to make sure the right book on your shoulder weighs more that the bad book on the left. The scales are real. Regardless of your chosen faith, there is a measurement system to be found in all of the world's religions. After all, does it make sense for all souls, good or bad, to end up in the same place? Of course not. To really secure the very best setting in the afterlife, the vibrations of your good deeds must surpass your death.

It is morally impossible to remain neutral in this conflict. The bystander is forced to take sides. It is very tempting to take the side of the perpetrator. All the perpetrator asks is that the bystander do nothing. He appeals to the universal desire to see, hear and speak no evil. The victim, on the contrary, asks the bystander to share the burden of pain. The victim demands action, engagement and remembering... In order to escape accountability for his crimes, the perpetrator does everything in his power to promote forgetting. Secrecy and silence are the perpetrator's first line of defense. If secrecy fails, the perpetrator attacks the credibility of his victim. If he cannot silence her absolutely, he tries to make sure that no one listens. To this end, he marshals an impressive array of arguments, from the most blatant denial to the most sophisticated and elegant rationalization. After every atrocity one can expect to hear the same predictable apologies: it never happened, the victim lies, the victim exaggerates, the victim brought it upon herself; and in any case it is time to forget the past and move on. The more powerful the perpetrator, the greater is his prerogative to name and define reality, and the more completely his arguments prevail.

Underlying the attack on psychotherapy, I believe, is a recognition of the potential power of any relationship of witnessing. The consulting room is a privileged space dedicated to memory. Within that space, survivors gain the freedom to know and tell their stories. Even the most private and confidential disclosure of past abuses increases the likelihood of eventual public disclosure. And public disclosure is something that perpetrators are determined to prevent. As in the case of more overtly political crimes, perpetrators will fight tenaciously to ensure that their abuses remain unseen, unacknowledged, and consigned to oblivion. The dialectic of trauma is playing itself out once again. It is worth remembering that this is not the first time in history that those who have listened closely to trauma survivors have been subject to challenge. Nor will it be the last. In the past few years, many clinicians have had to learn to deal with the same tactics of harassment and intimidation that grassroots advocates for women, children and other oppressed groups have long endured. We, the bystanders, have had to look within ourselves to find some small portion of the courage that victims of violence must muster every day. Some attacks have been downright silly; many have been quite ugly. Though frightening, these attacks are an implicit tribute to the power of the healing relationship. They remind us that creating a protected space where survivors can speak their truth is an act of liberation. They remind us that bearing witness, even within the confines of that sanctuary, is an act of solidarity. They remind us also that moral neutrality in the conflict between victim and perpetrator is not an option. Like all other bystanders, therapists are sometimes forced to take sides. Those who stand with the victim will inevitably have to face the perpetrator's unmasked fury. For many of us, there can be no greater honor. p.246 - 247 Judith Lewis Herman, M.D. February, 1997

Freud was fascinated with depression and focused on the issue that we began with—why is it that most of us can have occasional terrible experiences, feel depressed, and then recover, while a few of us collapse into major depression (melancholia)? In his classic essay “Mourning and Melancholia” (1917), Freud began with what the two have in common. In both cases, he felt, there is the loss of a love object. (In Freudian terms, such an “object” is usually a person, but can also be a goal or an ideal.) In Freud’s formulation, in every loving relationship there is ambivalence, mixed feelings—elements of hatred as well as love. In the case of a small, reactive depression—mourning—you are able to deal with those mixed feelings in a healthy manner: you lose, you grieve, and then you recover. In the case of a major melancholic depression, you have become obsessed with the ambivalence—the simultaneity, the irreconcilable nature of the intense love alongside the intense hatred. Melancholia—a major depression—Freud theorized, is the internal conflict generated by this ambivalence. This can begin to explain the intensity of grief experienced in a major depression. If you are obsessed with the intensely mixed feelings, you grieve doubly after a loss—for your loss of the loved individual and for the loss of any chance now to ever resolve the difficulties. “If only I had said the things I needed to, if only we could have worked things out”—for all of time, you have lost the chance to purge yourself of the ambivalence. For the rest of your life, you will be reaching for the door to let you into a place of pure, unsullied love, and you can never reach that door. It also explains the intensity of the guilt often experienced in major depression. If you truly harbored intense anger toward the person along with love, in the aftermath of your loss there must be some facet of you that is celebrating, alongside the grieving. “He’s gone; that’s terrible but…thank god, I can finally live, I can finally grow up, no more of this or that.” Inevitably, a metaphorical instant later, there must come a paralyzing belief that you have become a horrible monster to feel any sense of relief or pleasure at a time like this. Incapacitating guilt. This theory also explains the tendency of major depressives in such circumstances to, oddly, begin to take on some of the traits of the lost loved/hated one—and not just any traits, but invariably the ones that the survivor found most irritating. Psychodynamically, this is wonderfully logical. By taking on a trait, you are being loyal to your lost, beloved opponent. By picking an irritating trait, you are still trying to convince the world you were right to be irritated—you see how you hate it when I do it; can you imagine what it was like to have to put up with that for years? And by picking a trait that, most of all, you find irritating, you are not only still trying to score points in your argument with the departed, but you are punishing yourself for arguing as well. Out of the Freudian school of thought has come one of the more apt descriptions of depression—“aggression turned inward.” Suddenly the loss of pleasure, the psychomotor retardation, the impulse to suicide all make sense. As do the elevated glucocorticoid levels. This does not describe someone too lethargic to function; it is more like the actual state of a patient in depression, exhausted from the most draining emotional conflict of his or her life—one going on entirely within. If that doesn’t count as psychologically stressful, I don’t know what does.