Na Recovery Quotes

Like most people who decide to get sober, I was brought to Alcoholics Anonymous. While AA certainly works for others, its core propositions felt irreconcilable with my own experiences. I couldn't, for example, rectify the assertion that "alcoholism is a disease" with the facts of my own life. The idea that by simply attending an AA meeting, without any consultation, one is expected to take on a blanket diagnosis of "diseased addict" was to me, at best, patronizing. At worst, irresponsible. Irresponsible because it doesn't encourage people to turn toward and heal the actual underlying causes of their abuse of substances. I drank for thirteen years for REALLY good reasons. Among them were unprocessed grief, parental abandonment, isolation, violent trauma, anxiety and panic, social oppression, a general lack of safety, deep existential discord, and a tremendous diet and lifestyle imbalance. None of which constitute a disease, and all of which manifest as profound internal, mental, emotional and physical discomfort, which I sought to escape by taking external substances. It is only through one's own efforts to turn toward life on its own terms and to develop a wiser relationship to what's there through mindfulness and compassion that make freedom from addictive patterns possible. My sobriety has been sustained by facing life, processing grief, healing family relationships, accepting radically the fact of social oppression, working with my abandonment conditioning, coming into community, renegotiating trauma, making drastic diet and lifestyle changes, forgiving, and practicing mindfulness, to name just a few. Through these things, I began to relieve the very real pressure that compulsive behaviors are an attempt to resolve.

Niemożność dostrzeżenia szerszego kontekstu to zwykły skutek uszkodzenia okolic kory przedczołowej, a dotknięci tą przypadłością pacjenci często nie mogą posunąć się dalej niż jeden czy dwa kroki na drodze do realizacji jakiegokolwiek zadania'.

June 7 Someone Who Believes In Me "Just for today I will have faith in someone in NA who believes in me and wants to help me in my recovery." Basic Text, p. 96 Not all of us arrive in NA and automatically stay clean. But if we keep coming back, we find in Narcotics Anonymous the support we need for our recovery. Staying clean is easier when we have someone who believes in us even when we don't believe in ourselves. Even the most frequent relapser in NA usually has one staunch supporter who is always there, no matter what. It is imperative that we find that one person or group of people who believes in us. When we ask them if we will ever get clean, they will always reply, "Yes, you can and you will. Just keep coming back!" We all need someone who believes in us, especially when we can't believe in ourselves. When we relapse, we undermine our already shattered self-confidence, sometimes so badly that we begin to feel utterly hopeless. At such times, we need the support of our loyal NA friends. They tell us that this can be our last relapse. They know from experience that if we keep coming to meetings, we will eventually get clean and stay clean. It's hard for many of us to believe in ourselves. But when someone loves us unconditionally, offering support no matter how many times we've relapsed, recovery in NA becomes a little more real for us. Just for today: I will find someone who believes in me. I will believe in them.

Social acceptability does not equal recovery.

Suppose, in our time, the War actually comes. With no current refinements wasted, the elephantine blasts, fire storms, and fallout finish their appointed tasks. Several decades later the literary archaeologists from Tierra del Fuego and the Samoyedes rake loose from London's heaps part of a volume of literary criticism in which stand, entire, Yeats' lines 'My fiftieth year had come and gone'⁠—and the 'Second Coming,' with a few single lines quoted amid the unknown critic's comments. Then a gutted Pittsburgh mansion yields two charred anonymous sheets of a poem whose style⁠—what can be seen of it⁠—resembles Yeats. A fragmentary dictionary cites, as a rare alternate pronunciation of fanatic: "F⁠á-na-tic. Thus in W. B. Yeats' 'Remorse for Intemperate Speech'". There are similar further recoveries, equally scanty. So much for the poet whom T. S. Eliot has called the greatest of the twentieth century. But this has happened already, in time's glacial cataclysm, to the greatest lyric poet (so men say) of the West before the thirteenth century—to Sappho. And to Archilochos, whom some ancients paired with Homer. And to many others, the Herricks, Donne, and Herberts of Greece's first lyric flowering. For however much one may take it as unmerited grace that one at least has Homer, at least the iceburg tip of the fifth century and its epigones, one must still question the providence which allowed from the vastly different age between—the Lyric Age of the seventh and sixth centuries—only Pindar and the scraps for one other small book. That uniquely organic outgrowth of successive literary styles and forms in Greece—forms which are the ineluctable basis for most Western literature—is thus desperately mutilated for us in what seems to have been its most explosively diverse and luxuriant phase.

Ale jest też inny prawdopodobny powód odmowy trepanacji królewskiej głowy - ryzyko powikłań po takim zabiegu było wysokie, a winnym z pewnością byłby przeprowadzający go lekarz'.

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Još nešto. Mene je uvijek zanimalo koliko, kad, što i kako jesti jednom kad odlučim jesti. Bez popratnih rigotina i pizdarija. I uvijek me nerviralo to što svi govore kako to nekako ide samo po sebi. Sam odlučuješ koliko i kad i slična sranja. Nažalost, narode, moram se prikloniti nervirajućima. Stvarno nema univerzalnog recepta. Mogu vam jedino reći kako ja izlazim na kraj s hranom. Nastojim jesti tri puta dnevno i to u razmacima od najviše četiri sata između glavnih obroka. Nekad večeram štapiće. Nekad nešto što se može nazvati obrokom. Uvijek nastojim pojesti barem dva normalna obroka dnevno. Slatko ne jedem. Zato što ga baš i ne volim, a vjerojatno i zato što je slatko potencijalni triger. Za mene. Što ne znači da će biti i nekome od vas. I često jedem banane kao međuobrok. Nisam si baš dobra s voćem. Više sam povrće tip. I neću vam srat kako svaki dan jedem prženo i pohano, jer ne jedem. To isto tako ne znači da postim ko Tibetanac. Jedem što normalnije. Gledam druge "normalne" ljude i oponašam ih. Nije lako, ali je sve lakše. I sve manje pazim što više stasavam ka potpunom ozdravljenju. Ionako, narode, znamo da problem nije u hrani.

(...) istnieje pewna ciekawa teoria grzechu pierworodnego, o której chciałem ci opowiedzieć (...) – niektórzy teologowie uważają, że w przypadku Adama i Ewy nie chodziło o zjedzenie zakazanego jabłka, tylko o znęcanie się nad dzieckiem. - Znęcanie się nad dzieckiem? - Tak. Czy sądzisz, że inny grzech byłby w stanie przechodzić z pokolenia na pokolenie? Wykorzystywanie dzieci – znęcanie się i molestowanie seksualne – trwa przez wieki. Dzieci, nad którymi się znęcano, stają się okrutnymi mordercami. Zaczynają dręczyć swoje dzieci i tak dalej. Taki grzech może rozchodzić się niczym fale na wodzie do dwudziestego albo trzydziestego pokolenia. - Ciekawa teoria. - I ma też praktyczne konsekwencje. Ponieważ wszyscy pochodzimy od Adama i Ewy, więc jesteśmy ze sobą powiązani niczym rodzina. Jeśli kogoś krzywdzimy, krzywda nie zatrzymuje się na tej osobie, ale idzie dalej. Ból łatwo się rozprzestrzenia. (...) - To straszne! A gdzie jest koniec tego łańcucha? - (...), może nim być miłość. Dobre uczynki.