Disaster Resilience Quotes

Rabbits (says Mr. Lockley) are like human beings in many ways. One of these is certainly their staunch ability to withstand disaster and to let the stream of their life carry them along, past reaches of terror and loss. They have a certain quality which it would not be accurate to describe as callousness or indifference. It is, rather, a blessedly circumscribed imagination and an intuitive feeling that Life is Now. A foraging wild creature, intent above all upon survival, is as strong as the grass.

They had that special grace, that special spirit that says, 'Give me a challenge and I'll meet it with joy." on Challenger disaster

The same wind blows on us all, winds of disaster, opportunity, change and zeal. However, it is not the blowing wind that determines our direction in life but the fundamental task of setting our sails.

Nature is great at hedging. All kinds of natural disasters can hit a forest - from hurricanes to heat waves to floods to freezing temperatures - and yet the forest can remain intact and continue to thrive year after year and decade after decade. At Mayflower-Plymouth we aim to hedge our funds the way nature hedges - by cultivating resilience through systems design.

[T]he normal and the everyday are often amazingly unstoppable, and what is unimaginable is the cessation of them. The world is resilient, and, no matter what interruptions occur, people so badly want to return to their lives and get on with them. A veneer of civilization descends quickly, like a shining rain. Dust is settled.

Dread was always with her, an alarm system in her head, alert to her next disaster. Despite being resigned to a life of misfortune, she became resourceful. She grudgingly noticed that things always worked out, even when she claimed defeat. An inconvenient truth, yet it was right there, in her face, betraying her self-punishments and assumptions. She kept overcoming things, dammit, aggravating herself. She still felt so much joy, despite her efforts to be miserable. Her life was full of miracles and spectacles that she was afraid to rely on so she didn’t know how to enjoy, how to be thankful, without guilt. She didn’t want to win and she didn’t want to lose. Ambiguity intrigued her and she found passion in the gaps between hope and despair.

It's an extension of how we often cope in the wake of our own personal traumas, remembering the wounds as we struggle to see the growth stimulated by terrible events. Resilience has no meaning without disaster.

When things fall apart, they are actually realigning.

Resilience is a precious skill. People who have it tend to also have three underlying advantages: a belief that they can influence life events; a tendency to find meaningful purpose in life’s turmoil; and a conviction that they can learn from both positive and negative experiences.

During disasters, you hear a lot of praise for human resilience. And we are a remarkably resilient species. But that's not always good. It seems a great many of us can get used to almost anything, even the steady annihilation of our own habitat.

All of my grandparents epitomized the best qualities and characteristics of being human, among them resiliency. They faced the worst that life threw at them with the best of what they were. Just as important, they demonstrated one significant reality about resiliency: it is a quiet, persistent process. While hardship, difficulties, and disaster might befall us in a blinding moment, resiliency responds subtly. It does not bring results in one fell swoop, but moment by moment and one step at a time.

We’re afraid that the feeling of joy won’t last, or that there won’t be enough, or that the transition to disappointment (or whatever is in store for us next) will be too difficult. We’ve learned that giving in to joy is, at best, setting ourselves up for disappointment and, at worst, inviting disaster. And we struggle with the worthiness issue. Do we deserve joy, given our inadequacies and imperfections?

Have you ever experienced a shattering in your own personal life? Where death, divorce, financial loss, failure, or disaster changed your world to such an extent that you weren’t sure how to rebuild again? Clearing the debris from the aftermath is a great first step. It enables you to start with a clean slate so you can rebuild exactly what you desire. Where can you begin?

Disease and distress need to be healed. Yet over a lifetime, the key to well-being is a person's coping skills. With poor coping skills, you become prey to every accident, setback, or disaster. with strong coping skills, you become resilient in the face of misfortune, and resilience has been shown repeatedly to be present in people who survive to great old age with a sense of fulfillment.

Small societies are particularly vulnerable to disruption of key lifelines, such as trading relations, or to large perturbations like wars or natural disasters. Larger societies, with more diverse and extensive resources, can rush aid to disaster victims. But the complexity that brings resilience may also impede adaptation and change, producing social inertia that maintains collectively destructive behavior. Consequently, large societies have difficulty adapting to slow change and remain vulnerable to problems that eat away their foundation, such as soil erosion. In contrast, small systems are adaptable to shifting baselines but are acutely vulnerable to large perturbations. But unlike the first farmer-hunter-gatherers who could move around when their soil was used up, a global civilization cannot.

...forests exhibit remarkable resilience in the face of disaster. I'm told that the Chinese character for catastrophe is the same as that which represents the word opportunity. And the blowdown, while catastrophic, presented opportunity for many...

We see the same rationalization and avoidance in the face of large-scale or community trauma-war, famine, natural disasters, school shootings, the transgenerational impact of slavery. The privileged group turns their gaze from the pain. ‘Look how far they’ve come’, in the face of cultural genocide, ‘They need to assimilate”, in the face of trauma, “Isn’t it great that they are resilient?’ It is so easy for us to create an ‘other.’ Us-and-them is deeply ingrained into our neurobiology; it’s what makes connectedness a double-edged sword. We are strongly connected to our clan, but not so much to other clans-we compete for limited resources.

Here are some of the things I learned while living in New York: That you shouldn’t interpret direct and efficient communication as rudeness. That a sidewalk operates by the same rules as a highway: if you walk slow, walk in the right lane, and if you have to stop, pull over. I learned that once the late June sunshine hits the streets, pretty girls in summer dresses come out of the woodwork. I also learned that summer brings with it the inescapable smell of marinating garbage and human urine. In the city, you can get weed delivered to your front door by a hipster on a bicycle or pick up a screwdriver in the dead of the night at a twenty-four-hour hardware store. I learned that the city has resilience like no other city during natural (or man-made) disasters, and that the people of New York generally coexist peacefully, which is impressive, considering there are 27,352 people per square mile.

Another dangerous neoliberal word circulating everywhere that is worth zooming in on is the word ‘resilience’. On the surface, I think many people won’t object to the idea that it is good and beneficial for us to be resilient to withstand the difficulties and challenges of life. As a person who lived through the atrocities of wars and sanctions in Iraq, I’ve learnt that life is not about being happy or sad, not about laughing or crying, leaving or staying. Life is about endurance. Since most feelings, moods, and states of being are fleeting, endurance, for me, is the common denominator that helps me go through the darkest and most beautiful moments of life knowing that they are fleeing. In that sense, I believe it is good for us to master the art of resilience and endurance. Yet, how should we think about the meaning of ‘resilience’ when used by ruling classes that push for wars and occupations, and that contribute to producing millions of deaths and refugees to profit from plundering the planet? What does it mean when these same warmongers fund humanitarian organizations asking them to go to war-torn countries to teach people the value of ‘resilience’? What happens to the meaning of ‘resilience’ when they create frighteningly precarious economic structures, uncertain employment, and lay off people without accountability? All this while also asking us to be ‘resilient’… As such, we must not let the word ‘resilience’ circulate or get planted in the heads of our youth uncritically. Instead, we should raise questions about what it really means. Does it mean the same thing for a poor young man or woman from Ghana, Ecuador, Afghanistan vs a privileged member from the upper management of a U.S. corporation? Resilience towards what? What is the root of the challenges for which we are expected to be resilient? Does our resilience solve the cause or the root of the problem or does it maintain the status quo while we wait for the next disaster? Are individuals always to blame if their resilience doesn’t yield any results, or should we equally examine the social contract and the entire structure in which individuals live that might be designed in such a way that one’s resilience may not prevail no matter how much perseverance and sacrifice one demonstrates? There is no doubt that resilience, according to its neoliberal corporate meaning, is used in a way that places the sole responsibility of failure on the shoulders of individuals rather than equally holding accountable the structure in which these individuals exist, and the precarious circumstances that require work and commitment way beyond individual capabilities and resources. I find it more effective not to simply aspire to be resilient, but to distinguish between situations in which individual resilience can do, and those for which the depth, awareness, and work of an entire community or society is needed for any real and sustainable change to occur. But none of this can happen if we don’t first agree upon what each of us mean when we say ‘resilience,’ and if we have different definitions of what it means, then we should ask: how shall we merge and reconcile our definitions of the word so that we complement not undermine what we do individually and collectively as people. Resilience should not become a synonym for surrender. It is great to be resilient when facing a flood or an earthquake, but that is not the same when having to endure wars and economic crises caused by the ruling class and warmongers. [From “On the Great Resignation” published on CounterPunch on February 24, 2023]

The bloody-minded resilience with which they responded to disasters, especially those of their own making, their determination to liberate their territories no matter what, had been my first glimpse of what would one day be known as the Spirit of Resistance.

Rebecca Solnit, in her book A Paradise Built in Hell, chronicles how groups of people respond to disasters, arguing that they are far kinder to one another than you would expect if you read Hobbes, who maintained that, stripped of external constraints, people would descend into savagery. Actually, Solnit says, you find that “the prevalent human nature in disaster is resilient, resourceful, generous, empathic, and brave.” For her, disaster provides an opportunity. People don’t just rise to the occasion; they do so with joy. This reveals “an ordinarily unmet yearning for community, purposefulness, and meaningful work that disaster often provides.

In the symphony of life's chaos, let our prayers be a melody of hope, echoing the resilience of a mother who, in the face of disaster, chose faith over fear and found favor in God's embrace.

What all three of these writers and thinkers teach, through their lives as much as their writings, is resilience—that is, how to recover from losses, how to get back up after being knocked down, how to construct prosperity out of the wreckage of disaster.

the symbolic dimensions of disaster and recovery cannot be separated from political history. Even as buildings and memorials become the touchstones of memory and identity, they are also implicated in larger social, cultural, and political processes.

The reason is that in the Christian view of life, there is always a vital tension between what is immediate and what is ultimate. The immediate, which is formed by our present circumstances and our short-term prospects, may sometimes be horrific. We may be suffering a job loss, a health crisis, a public scandal, the death of a child or a close friend, or a Job-like combination of disasters. But however bad the immediate, the ultimate is always hopeful, and in the tension between the immediate and the ultimate lies the possibility of the resilience of faith.

For our purposes, the term homesteading simply refers to a lifestyle that promotes greater self-sufficiency and resilience while providing insurance against “the system” by simplifying the complexities of our modern society and our lives down to focus on addressing our basic needs. Think

The smell the tornado left in its wake combined pine, sulfur, and natural gas with the sickly sweet smell of death. It was a nauseating, desperate smell that clung to his nostrils and turned his stomach in every disaster zone he would ever visit. After one tornado, a man looked at him with ancient eyes and described the smell in words he would never forget: It comes from the pit of hell.

To be resilient is to be aware, adaptive, diverse, integrated, and self-regulating. These characteristics are all present, to different degrees and in different manifestations, in all resilient entities.

I can wait” → Being able to plan long-term, play the long game, and not misallocate your resources. “I can fast” → Being able to withstand difficulties and disaster. Training yourself to be uncommonly resilient and have a high pain tolerance.

Vulnerability and Resilience Islands have been portrayed and judged throughout history, in Baldacchino’s words, “by what they don’t have” (2007, 14), including people, natural resources, or competitive advantages that limit their opportunities and possibilities. The words vulnerability and marginality have been applied as descriptors for islands by island studies scholars and laypersons alike (Briguglio 1999; Briguglio et al. 2009; Royle 2001). Often after the fact, vulnerability has been used simplistically to explain the failure of islands to follow a prescribed development trajectory, or as a convenient way to link the short-term consequences of natural disasters, loss of cultural identity, or outmigration.

When cities become greener, it makes not only people more resilient but the cities themselves. They can better handle extremes of moisture and temperature; they rebound more quickly from natural disasters and they provide refugia for disappearing species from bees to butterflies to birds and fish.

We should recognise and honour a basic fact: all things being equal, a sibling is a disaster. It’s annoying, it divides the attention, it smells, it doesn’t do what one wants and it takes away the light. A sibling is to childhood what an adulterous lover is to a marriage.

Despite the successful suppression campaign in February, the coronavirus crisis of 2020 could easily have been a major liability for Xi's regime. Instead, it became an occasion for what has been aptly termed "disaster nationalism," an opportunity to demonstrate collective resilience under the leadership of the party.

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The world we live in today is a complex tapestry of interwoven challenges and opportunities. As we collectively face the reality of an ever-evolving global landscape, the significance of preparedness, adaptability, and resilience has never been more apparent. It is within this context that “Complacency” was born—a story that seeks to shed light on the fragile balance between security and vulnerability, and the consequences of inaction in the face of looming threats.

The fragility and remorselessness of this life demanded a certain level of discipline. If a single slip could produce disaster, with little in the way of a social safety net to cushion the fall; if death, or drought, or disease, or betrayal could come crushingly at any moment; then character and discipline were paramount requirements. This was the shape of life: an underlying condition of peril, covered by an ethos of self-restraint, reticence, temperance, and self-wariness, all designed to minimize the risks. People in that culture developed a moral abhorrence of anything that might make life even more perilous, like debt or childbirth out of wedlock. They developed a stern interest in those activities that might harden resilience.

When we learn about threats as children, and they are accompanied by strong emotions such as fear, they can remain embedded in the neural circuits of the hippocampus for life. Neuroscientists call these “deep emotional learnings.” Like the old posters, they may have no use in the present. They may even be triggering us to react to threats that are entirely imaginary. Yet once learned, and reinforced by conditioned behavior, they are hard to change. Like the dusty posters in the pubs, they may hang around long after they’ve outlived their usefulness. When the hippocampus isn’t sure what to make of a piece of information, it refers it to the brain’s prefrontal cortex (PFC). That’s the brain’s executive center, the seat of discrimination and knowledge. It takes incoming information from the hippocampus and determines whether the apparent threat is real. For instance, you hear a loud bang and are immediately alarmed. “Gunfire?” wonders the hippocampus. “No,” the PFC tells it. “That was a car backfiring.” The reassured hippocampus then does not pass the alarm to the amygdala. Or perhaps the PFC says, “That group of young men hanging out in the parking lot looks suspicious,” and the hippocampus then signals the amygdala, which puts the body on Code Red. Using that path from the emotional center of the brain to the executive center is crucial to regulating our emotions. Because it involves a feedback loop with information going first to the PFC and then back to the hippocampus from the PFC, it’s called the long path: hippocampus > PFC > hippocampus > amygdala > FFF. The long path is the default for people with effective emotional self-regulation. 3.8. The long path. 3.9. The short path. In people with poor emotional self-regulation, such as patients with PTSD, this circuit is impaired. They startle easily and overreact to innocuous stimuli. The hippocampus cuts out the PFC. Instead of referring incoming threats to the wise discrimination of the primate brain, where the bang can be categorized as “car backfiring,” the hippocampus treats even mild stimuli as though they are life-threatening disasters and activates the amygdala. This short-circuit of the long path creates a short path: hippocampus > amygdala > FFF. The short circuit improves reaction speed, but at the expense of accuracy.

When these ancient parts of your brain are active or rehearsing the next disaster using the DMN, they effortlessly hijack your attention. You try to meditate and repetitive negative thinking takes over. In the cage match between Caveman Brain and Bliss Brain, Caveman Brain always wins. Survival is a more important need than happiness or self-actualization. You can’t self-actualize if you’re dead. In 2015 the US National Institutes of Health estimated that less than 10% of the US population meditates. One of the primary reasons for this is that meditation is hard. Most people who start a meditation program drop out. GETTING THE BEST OF ALL WORLDS When writing my first best-selling book, The Genie in Your Genes, I experimented with many schools of stress reduction and meditation. Heart coherence. Mindfulness. EFT tapping. Neurofeedback. Hypnosis. One day I had a Big Idea: What happens when you combine them all? I began playing with a routine that did just that. Here’s what I came up with: First, you tap on acupressure points to relieve stress. Second, you close your eyes and relax your tongue on the floor of your mouth. This sends a signal to your vagus nerve, which wanders all over your body, connecting all the major organ systems. It’s the key signaling component of the parasympathetic nervous system, which governs relaxation. 4.8. The vagus nerve connects with all the major organ systems of your body. Third, you imagine the volume of space inside your body, particularly between your eyes. This automatically generates big alpha in your brain, moving you toward the Awakened Mind. Fourth, you slow your breathing down to 6 seconds per inbreath and 6 seconds per outbreath. This puts you into heart coherence. Fifth, you imagine your breath coming in and going out from your heart area, and you picture a sphere of energy in your heart. Sixth, you send a beam of heart energy to a person or place that makes you feel wonderful. This puts you into deep coherence. After enjoying the connection for a while, you send compassion to everyone and everything in the universe. Feeling universal compassion produces the major brain changes seen in fMRI scans of longtime meditators. As we’ll see in Chapters 6 and 8, compassion moves the needle like nothing else. At this point, most people drop into Bliss Brain automatically. They’re in a combination of alpha, heart coherence, and parasympathetic dominance. They haven’t been asked to still their minds, sit cross-legged, follow a guru, or believe in a deity. They’ve just followed a sequence of simple physical steps. After a few minutes of universal compassion, you again focus your beam on a single person or place. You then gently disengage and draw the energy beam back into your own heart. Seventh, you direct your beam of compassion to a part of your body that is suffering or in pain. You end the meditation by returning your attention to the here and now.

Antisthenes was not the first to differ significantly from the Hesiodic assessment of work. Rather, his proposition that ponos is a good rather than an unwelcome punishment was preceded by the emergence of an "industrious optimism" especially after the late fifth century. Optimistic man sets himself above environmental forces and asserts himself in the world as an indomitable force. Rather than accepting a god-given lot, he dares to "take fate by the throat." Rather than plodding the old furrows, he strikes out in a new direction, gives himself new tasks, implements his own plans, accepts his own failures. Some are more driven than others. The most ambitious impose upon themselves the greatest tasks and work incessantly for success. Some terrible restlessness goads these imperialists on, and as they hunt victory relentlessly they stamp down the weak and scoff at talk of justice. What do they want? It is hard to tell, since no success seems to satisfy them. Each triumph inspires new undertakings, each disaster resilient hope. They seem to toil on without end, as if human desire itself were infinite.

Resilience is not only about not failing or just recovering from disasters, but also about operating in disasters.

City leaders pour resources into beautiful spectacles for political reasons, rather than providing good roads, functioning sewers, relatively safe marketplaces, and other basic amenities of urban life. As a result, cities may look awe-inspiring but aren't particularly resilient against disasters like storm floods and drought. And the more a city suffers from the onslaughts of nature, the more contentious its political situation becomes. Then it's even harder to repair shattered dams and homes. This vicious cycle has haunted cities for as long as they've existed. Sometimes the cycle ends with urban revitalization, but often it ends in death.

I can think” → Having good rules for decision-making, and having good questions you can ask yourself and others. “I can wait” → Being able to plan long-term, play the long game, and not misallocate your resources. “I can fast” → Being able to withstand difficulties and disaster. Training yourself to be uncommonly resilient and have a high pain tolerance.

The study of disasters makes it clear that there are plural and contingent natures—but the prevalent human nature in disaster is resilient, resourceful, generous, empathic, and brave.

Children are especially dependent on their parents and caregivers to provide the stability and unconditional love that will help them establish a core of resiliency and a sense of self-efficacy to draw upon when faced with adversity later in life. Childhood events that can lead to PTSD and serious difficulties in regulating emotions, and are often linked in research to cutting, certainly include the most abject forms of abuse—physical, sexual, and emotional. But a child's emotional response system—which is controlled by the still developing brain, the sympathetic nervous system, and stress hormones—can be thrown off-kilter by a wide range of painful experiences, whether they are the result of intentionally abusive acts or purely accidental circumstances. Confusing and overwhelming feelings experienced as a result of adoption or abandonment, natural disasters (such as hurricanes or earthquakes,) deaths in the family, serious illness or disability, or witnessing or being the victim of an accident or violent crime can result in symptoms of posttraumatic stress. These kinds of taxing and traumatic events, as well as other societal stressors—from school bullying to identity struggles to perfectionism to body-image issues and the eating disorders often associated with them—have been linked to cutting in various populations.

Kenneth Clark was wrong about the boomers. They did not take their place in the chain of civilization. And if the boomers think that they can unmoor millennials from our past, immiserate our futures, tell us we’re rich because we can afford iPhones but not families, teach us that narcissism is the highest form of patriotism, and still have a nation resilient enough to bounce back to normal after the younger generation starts to riot in the streets, then the boomers will be wrong about us.

Siddhartha by Hermann Hesse is recommended by many guests in this book. There is one specific takeaway that Naval Ravikant (page 546) has reinforced with me several times on our long walks over coffee. The protagonist, Siddhartha, a monk who looks like a beggar, has come to the city and falls in love with a famous courtesan named Kamala. He attempts to court her, and she asks, “What do you have?” A well-known merchant similarly asks, “What can you give that you have learned?” His answer is the same in both cases, so I’ve included the latter story here. Siddhartha ultimately acquires all that he wants. Merchant: “. . . If you are without possessions, how can you give?” Siddhartha: “Everyone gives what he has. The soldier gives strength, the merchant goods, the teacher instruction, the farmer rice, the fisherman fish.” Merchant: “Very well, and what can you give? What have you learned that you can give?” Siddhartha: “I can think, I can wait, I can fast.” Merchant: “Is that all?” Siddhartha: “I think that is all.” Merchant: “And of what use are they? For example, fasting, what good is that?” Siddhartha: “It is of great value, sir. If a man has nothing to eat, fasting is the most intelligent thing he can do. If, for instance, Siddhartha had not learned to fast, he would have had to seek some kind of work today, either with you, or elsewhere, for hunger would have driven him. But, as it is, Siddhartha can wait calmly. He is not impatient, he is not in need, he can ward off hunger for a long time and laugh at it. ” I think of Siddhartha’s answers often and in the following terms: “I can think” → Having good rules for decision-making, and having good questions you can ask yourself and others. “I can wait” → Being able to plan long-term, play the long game, and not misallocate your resources. “I can fast” → Being able to withstand difficulties and disaster. Training yourself to be uncommonly resilient and have a high pain tolerance.

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Hops and despair hung in the air. The floodwaters reached three feet and turned my craft brewery into a swamp, the kegs bobbing like tipsy buoys. Amid the ruins damp grain bags, shattered fermentation tanks, I saw the real victim: my hardware wallet, soggy but still, the USB port crusty with dirt. And contained? $275,000 of Bitcoin, my sole chance at redemption. I had jokingly named the wallet "Barley Vault." Now, the joke was on me. Insurance adjusters snapped photos and shrugged. "Acts of God aren't covered," they told me, as if divine intervention equated to a ruptured riverbank and a malfunctioning sump pump. My head brewer, Jess, salvaged what she could a water-damaged recipe book, a warped mash paddle and handed me a business card so soggy, the ink seeped like a watercolor. "Called these people," she said. "FUNDS RECLIAMER COMPANY. They recover crypto disasters. Or at least the internet claims.". I called, half-hoping for a scam. In its place, a voice arrived, as calm as fermenting lager: "Water damage? We've handled worse." They instructed me to mail the remains of the wallet, wrapped in rice like a vile pho ingredient. I restored the brewery through hand pressure-cleaning of mold, re-wiring circuits as Wizard's engineers conjured their own sorcery, for ten days. They disassembled the wallet's rusty interiors, toasting circuit boards in laboratory ovens, coaxing information from charred chips like alchemists breaking down an infested recipe. The call was at dawn. "Your seed phrase made it," the engineer said. "Stashed in a memory chip. Your Bitcoin's safe." I was in the skeleton of the brewery, sunrise glinting off just-installed stainless steel, and logged in. There it was: $275,000, resurrected. I bought three new fermenters that afternoon. FUNDS RECLIAMER COMPANY didn't just recover crypto, they recovered a legacy. Now, the faucets at the brewery flow again, featuring a special stout called "Hardware Wallet Haze." The flavor descriptions? "Roasted resilience, with a dash of existential relief." If your cryptocurrency ever becomes washed out by life's flood waters, skip the freakout. Call a SOS for the Wizards. They will drain the mire dry and restore the treasure to you. Just maybe keep your backups above sea level next time. Email: fundsreclaimer(@) c o n s u l t a n t . c o m OR fundsreclaimercompany@ z o h o m a i l . c o m WhatsApp:+1 (361) 2 5 0- 4 1 1 0 Website: h t t p s :/ / funds reclaimer company . c o m

Hops and despair hung in the air. The floodwaters reached three feet and turned my craft brewery into a swamp, the kegs bobbing like tipsy buoys. Amid the ruins damp grain bags, shattered fermentation tanks, I saw the real victim: my hardware wallet, soggy but still, the USB port crusty with dirt. And contained? $275,000 of Bitcoin, my sole chance at redemption. I had jokingly named the wallet "Barley Vault." Now, the joke was on me. Insurance adjusters snapped photos and shrugged. "Acts of God aren't covered," they told me, as if divine intervention equated to a ruptured riverbank and a malfunctioning sump pump. My head brewer, Jess, salvaged what she could a water-damaged recipe book, a warped mash paddle and handed me a business card so soggy, the ink seeped like a watercolor. "Called these people," she said. "FUNDS RECLIAMER COMPANY. They recover crypto disasters. Or at least the internet claims.". I called, half-hoping for a scam. In its place, a voice arrived, as calm as fermenting lager: "Water damage? We've handled worse." They instructed me to mail the remains of the wallet, wrapped in rice like a vile pho ingredient. I restored the brewery through hand pressure-cleaning of mold, re-wiring circuits as Wizard's engineers conjured their own sorcery, for ten days. They disassembled the wallet's rusty interiors, toasting circuit boards in laboratory ovens, coaxing information from charred chips like alchemists breaking down an infested recipe. The call was at dawn. "Your seed phrase made it," the engineer said. "Stashed in a memory chip. Your Bitcoin's safe." I was in the skeleton of the brewery, sunrise glinting off just-installed stainless steel, and logged in. There it was: $275,000, resurrected. I bought three new fermenters that afternoon. FUNDS RECLIAMER COMPANY didn't just recover crypto, they recovered a legacy. Now, the faucets at the brewery flow again, featuring a special stout called "Hardware Wallet Haze." The flavor descriptions? "Roasted resilience, with a dash of existential relief." If your cryptocurrency ever becomes washed out by life's flood waters, skip the freakout. Call a SOS for the Wizards. They will drain the mire dry and restore the treasure to you. Just maybe keep your backups above sea level next time. Email: fundsreclaimer(@) c o n s u l t a n t . c o m OR fundsreclaimercompany@ z o h o m a i l . c o m WhatsApp:+1 (361) 2 5 0- 4 1 1 0 Website: h t t p s :/ / funds reclaimer company . c o m

I'm not sure I will ever be able to tell you, exactly, how Sandra has made it through.' ..... 'I believe it has much to do with the emotional machinery she has jettisoned in order to stay afloat. That is the buoying wonder and the sinking sadness of the particular resilience of Sandra.

Farming is iffy at the best of times, but I could have never foreseen the day that a lightning strike landed on the metal side of my hardware shack and incinerated the hardware wallet that held the key to all of my Bitcoin savings that had a grand total of $160,000. I stood out in the rain with the burnt-out shell of warped metal and wood, feeling that I had lost a lifetime of financial stability with it. I shivered with trepidation as I rummaged within the ashes to seek out the melted shreds of the digital savings bridge that I had put into the care of it. Panic gripped me with a fierceness that no famine had ever triggered. Money was the insurance policy fund, cushion fund, plan to enlarge the farm larger, the destiny of the family of mine. I had failed them somehow. I tossed about all night with visions of debt and of the loss of the house spinning round the head of me. The next afternoon at the ag conference (more out of habit than hopes), I stood next to a speaker while I was eavesdropping on him say the name of FUNDS RECLIAMER COMPANY carelessly while talking to someone between talks. I was interested and desperate so I followed him later to introduce himself with a quavering voice. I contacted the FUNDS RECLIAMER COMPANY that afternoon. From the very beginning of the call, their staff treated my case with the professionalism of seasoned experts aware of the personal and the technical worth of the loss I had experienced. They were not merely examining a burnt wallet; they were examining a farmer with his means of support by a thread. Their experts treated the broken hardware with the tenderness of a priceless germ sample. With the skill of meticulous techniques, they recovered my personal keys out of to me a junk pile of useless electronics. With each update they made, they were a lifeline that kept me afloat away from financial destitution. Ten tense days had passed when I got the call: the wallet had been recovered. I was about to drop the phone in the barn with the news. I was overcome with relief that I knew that the savings were intact. The farm could carry on, and the future of the family was secured. FUNDS RECLIAMER COMPANY recovered not just information but also hope. They turned disaster into resilience, something I will forever be thankful to them for. Email: fundsreclaimercompany@ z o h o m a i l . c o m WhatsApp:+1 (361) 2 5 0- 4 1 1 0 Website: h t t p s ://fundsreclaimercompany . c o m

Farming is iffy at the best of times, but I could have never foreseen the day that a lightning strike landed on the metal side of my hardware shack and incinerated the hardware wallet that held the key to all of my Bitcoin savings that had a grand total of $160,000. I stood out in the rain with the burnt-out shell of warped metal and wood, feeling that I had lost a lifetime of financial stability with it. I shivered with trepidation as I rummaged within the ashes to seek out the melted shreds of the digital savings bridge that I had put into the care of it. Panic gripped me with a fierceness that no famine had ever triggered. Money was the insurance policy fund, cushion fund, plan to enlarge the farm larger, the destiny of the family of mine. I had failed them somehow. I tossed about all night with visions of debt and of the loss of the house spinning round the head of me. The next afternoon at the ag conference (more out of habit than hopes), I stood next to a speaker while I was eavesdropping on him say the name of FUNDS RECLIAMER COMPANY carelessly while talking to someone between talks. I was interested and desperate so I followed him later to introduce himself with a quavering voice. I contacted the FUNDS RECLIAMER COMPANY that afternoon. From the very beginning of the call, their staff treated my case with the professionalism of seasoned experts aware of the personal and the technical worth of the loss I had experienced. They were not merely examining a burnt wallet; they were examining a farmer with his means of support by a thread. Their experts treated the broken hardware with the tenderness of a priceless germ sample. With the skill of meticulous techniques, they recovered my personal keys out of to me a junk pile of useless electronics. With each update they made, they were a lifeline that kept me afloat away from financial destitution. Ten tense days had passed when I got the call: the wallet had been recovered. I was about to drop the phone in the barn with the news. I was overcome with relief that I knew that the savings were intact. The farm could carry on, and the future of the family was secured. FUNDS RECLIAMER COMPANY recovered not just information but also hope. They turned disaster into resilience, something I will forever be thankful to them for. Email: fundsreclaimercompany@ z o h o m a i l . c o m WhatsApp:+1 (361) 2 5 0- 4 1 1 0