Psychological First Aid Quotes

My body Healed quickly. But the wound to my psyche was deep. Wide. First aid, too little, too late, left me hemorrhaging inside, the blood unstaunched by psychological bandage or love's healing magic. Eventually it scabbed over, a thick, ugly welt of memory. I work to conceal it, but no matter how hard I try, once in a while something makes me pick at it until the scarring bleeds. In my arms, Ashante cries, innocence ripped apart by circumstance. Bloodied by inhuman will. Time will prove a tourniquet. But she will always be at risk of infection.

Failure is so common a human experience that what distinguishes us from one another is not that we fail but rather how we respond when we do.

we often neglect our psychological wounds until they become severe enough to impair our functioning.

The most frequent reasons we get turned down as romantic prospects (or as job applicants) are because of a lack of general chemistry, because we don’t match the person’s or company’s specific needs at that time, or because we don’t fit the narrow definition of who they’re looking for—not because of any critical missteps we might have made nor because we have any fatal character flaws.

The more distractions we have from which to choose, the more effectively we will be able to derail the ruminative train of thoughts that plague us.

Saint Bartleby's School for Young Gentlemen Annual Report Student: Artemis Fowl II Year: First Fees: Paid Tutor: Dr Po Language Arts As far as I can tell, Artemis has made absolutely no progress since the beginning of the year. This is because his abilities are beyond the scope of my experience. He memorizes and understands Shakespeare after a single reading. He finds mistakes in every exercise I administer, and has taken to chuckling gently when I attempt to explain some of the more complex texts. Next year I intend to grant his request and give him a library pass during my class. Mathematics Artemis is an infuriating boy. One day he answers all my questions correctly, and the next every answer is wrong. He calls this an example of the chaos theory, and says that he is only trying to prepare me for the real world. He says the notion of infinity is ridiculous. Frankly, I am not trained to deal with a boy like Artemis. Most of my pupils have trouble counting without the aid of their fingers. I am sorry to say, there is nothing I can teach Artemis about mathematics, but someone should teach him some manners. Social Studies Artemis distrusts all history texts, because he says history was written by the victors. He prefers living history, where survivors of certain events can actually be interviewed. Obviously this makes studying the Middle Ages somewhat difficult. Artemis has asked for permission to build a time machine next year during double periods so that the entire class may view Medieval Ireland for ourselves. I have granted his wish and would not be at all surprised if he succeeded in his goal. Science Artemis does not see himself as a student, rather as a foil for the theories of science. He insists that the periodic table is a few elements short and that the theory of relativity is all very well on paper but would not hold up in the real world, because space will disintegrate before lime. I made the mistake of arguing once, and young Artemis reduced me to near tears in seconds. Artemis has asked for permission to conduct failure analysis tests on the school next term. I must grant his request, as I fear there is nothing he can learn from me. Social & Personal Development Artemis is quite perceptive and extremely intellectual. He can answer the questions on any psychological profile perfectly, but this is only because he knows the perfect answer. I fear that Artemis feels that the other boys are too childish. He refuses to socialize, preferring to work on his various projects during free periods. The more he works alone, the more isolated he becomes, and if he does not change his habits soon, he may isolate himself completely from anyone wishing to be his friend, and, ultimately, his family. Must try harder.

Moreover, knowledge and investigation help promote wonder they do not destroy it. Whatever our tastes, we can generally appreciate such things as music, art or wine better when we understand a bit about them. We read up on our favourite singers or artists because we feel we can appreciate their work better when we know how they think and what they bring to their work. The giddy delight and curiosity that comes from marvelling at the beauty of this universe is deepened, not cheapened, by the laws and facts science gives us to aid our understanding. In a similar way, the psychological tricks at work behind many seemingly paranormal events are truly more fascinating than the explanation of other-worldiness precisely because they are of this world, and say something about how rich and complex and mysterious we are as human beings to be convinced by such trickery, indeed to want to perpetuate it in the first place.

Intense ruminations can often make us so focused on our own emotional needs that we become blind to those of the people around us and our relationships often suffer as a result.

Much as we would like to believe we are an enlightened society, our track record when it comes to accepting those who are different from ourselves argues otherwise.

In 2001 the office of the surgeon general of the United States issued a report that found social rejection to be a greater risk factor for adolescent violence than gang membership, poverty, or drug use.

We skip the voting booth because we don’t believe the candidate of our choice can win.

No one wakes up screaming in the middle of the night consumed with guilt about the chocolate cheesecake they wolfed down last Christmas.

What disturbs Katniss most is the psychology behind the weapons- that they are talking about placing booby-trapped explosives near food and water supplies and, even worse, creating two-stage devices that result in greater destruction of life by playing on that most human of emotions: compassion. The first bomb goes off, and then when rescue workers come in to aid the wounded and dying, a secondary device explodes.

As an illustration of how directly loneliness impacts our physical health, one study found that in otherwise healthy college students, lonely students had a significantly poorer response to flu shots than nonlonely students did. Loneliness

For example, if a college student fails a midterm exam, she might view herself as less capable and view the class as more difficult, making her more worried and less confident about doing well on the final. While some students might knuckle down and work harder as a result, others might become so intimidated they begin to question whether they can pass the class at all.

Many of us get anxious in test-taking situations regardless of our intelligence, preparation, or familiarity with the material. One of the reasons test anxiety is so common is that it is relatively easy to trigger. Even one episode of heightened anxiety is sufficient for us to feel intensely anxious when facing a similar situation in the future. Test anxiety is especially problematic because it causes massive disruptions to our concentration, our focus, and our ability to think clearly, all of which have a huge impact on our performance. As a rule, anxiety tends to be extremely greedy when it comes to our concentration and attention. The visceral discomfort it creates can be so distracting, and the intellectual resources it hogs so critical, that we might struggle to comprehend the nuances of questions, retrieve the relevant information from our memory, formulate answers coherently, or choose the best option from a multiple-choice list. As an illustration of how dramatic its effects are, anxiety can cause us to score fifteen points lower than we would otherwise on a basic IQ test—a hugely significant margin that can drop a score from the Superior to the Average range.

But what if that failed midterm also happened to be the first exam they ever took in college? What if they perceive not just the class but college as a whole as being a greater challenge than they’re able to meet? Since they’re unaware that failing the midterm has distorted their perceptions (such that the class and college appear harder than they actually are), they might reach premature and inappropriate decisions as a result. Indeed, many students drop out early in their freshman year for this exact reason

Most of us only put in as much effort as a situation requires from us. If we can 'get away' with being less considerate or less reciprocal, and various other forms of 'getting without giving,' many of us will, not because we're evil, but simply because we can. If people demanded or expected more of us we would do more, but when they don't, we don't make the effort. This dynamic is true in practically every relationship we have. When our self-esteem is low and we expect very little of others, we are likely to get very little from them as well.

We often fail to consider accurate information that could potentially provide insight into another person's point of view (such as his or her facial expressions) but happily consider inaccurate information (such s broad stereotypes or gossip). For example, when evaluating preferences of people we perceive as similar to us, we tend to use ourselves as reference points. But when we perceive others as less similar, we are more likely to resort to stereotypes to assess their preferences. Once we consider how this dynamic might play out in gift-giving scenarios, it becomes clear why Grandpa ended up with twenty-three pairs of woolen socks for Christmas but without the Kindle he'd been hinting at since Thanksgiving.

In the first case, the religious association succumbs to destruction from within, its organism becomes subordinated to goals completely different from the original idea, and its theosophic and moral values fall prey to characteristic deformation, thereupon serving as a disguise for domination by pathological individuals. The religious idea then becomes both a justification for using force and sadism against non-believers, heretics, and sorcerers, and a conscience drug for people who put such inspirations into effect. Anyone criticizing such a state of affairs is condemned with paramoral indignation, allegedly in the name of the original idea and faith in God, but actually because he feels and thinks within the categories of normal people. Such a system retains the name of the original religion and many other specific names, swearing on the prophet’s beard while using this for its doubletalk. Something which was to be originally an aid in the comprehension of God’s truth now scourges nations with the sword of imperialism.

Jack thinks I take things that’ll cover every eventuality, but I don’t. I only take what’s necessary. When I’m with my family, I bring what will keep them safe. But suppose you’re on your own, like I am now, and something happened to you, and you couldn’t get back, what would you need? What would be important to you? When you think about it like that, it’s surprisingly little. A credit card and a passport; a driving licence. Mini first-aid and wash kits. A decent moisturizer, lipstick and lip balm. It’s surprisingly freeing because, of course, you can’t take what is most important to you: your family and friends. I have photos, though, printed out, not just on a phone. Mobiles are easily lost, aren’t they? And two recipes, the ones I think I couldn’t live without. But all of it, when it comes down to it, is dispensable. Almost everything is.

Can we teach our officers to shoot too well? I don't think so. If we trained our officers in first aid, and everyone they treated survived, did we train them too well? If we trained our officers in driving, and they never had anymore accidents, did we train them too well? If someone must die in an armed encounter, let it be the subject who is initiating the hostile action, and not another officer.

But, actually, the idea of a personal god or spirit who peevishly withholds food, or maliciously hurls lightning, gets a boost from the evolved human brain. People reared in modern scientific societies may consider it only natural to ponder some feature of the world—the weather, say—and try to come up with a mechanistic explanation couched in the abstract language of natural law. But evolutionary psychology suggests that a much more natural way to explain anything is to attribute it to a humanlike agent. This is the way we’re “designed” by natural selection to explain things. Our brain’s capacity to think about causality—to ask why something happened and come up with theories that help us predict what will happen in the future—evolved in a specific context: other brains. When our distant ancestors first asked “Why,” they weren’t asking about the behavior of water or weather or illness; they were asking about the behavior of their peers. That’s a somewhat speculative (and, yes, hard-to-test!) claim. We have no way of observing our prehuman ancestors one or two or three million years ago, when the capacity to think explicitly about causality was evolving by natural selection. But there are ways to shed light on the process. For starters, we can observe our nearest nonhuman relatives, chimpanzees. We didn’t evolve from chimps, but chimps and humans do share a common ancestor in the not-too-distant past (4 to 7 million years ago). And chimps are probably a lot more like that common ancestor than humans are. Chimps aren’t examples of our ancestors circa 5 million BCE but they’re close enough to be illuminating. As the primatologist Frans de Waal has shown, chimpanzee society shows some clear parallels with human society. One of them is in the title of his book Chimpanzee Politics. Groups of chimps form coalitions—alliances—and the most powerful alliance gets preferred access to resources (notably a resource that in Darwinian terms is important: sex partners). Natural selection has equipped chimps with emotional and cognitive tools for playing this political game. One such tool is anticipation of a given chimp’s future behavior based on past behavior. De Waal writes of a reigning alpha male, Yeroen, who faced growing hostility from a former ally named Luit: “He already sensed that Luit’s attitude was changing and he knew that his position was threatened.” 8 One could argue about whether Yeroen was actually pondering the situation in as clear and conscious a way as de Waal suggests. But even if chimps aren’t quite up to explicit inference, they do seem close. If you imagine their politics getting more complex (more like, say, human politics), and them getting smarter (more like humans), you’re imagining an organism evolving toward conscious thought about causality. And the causal agents about which these organisms will think are other such organisms, because the arena of causality is the social arena. In this realm, when a bad thing happens (like a challenge for Yeroen’s alpha spot) or a good thing happens (like an ally coming to Yeroen’s aid), it is another organism that is making the bad or good thing happen.

Robert Cialdini's "Influence" is the single best place to start to read about the social psychology of persuasion, and at first glance the book looks like an overwhelming testimony to irrationality in our interactions with one another. This classic work explores six major factors which can help persuade other people. For example, one major factor is “reciprocity”, whereby we feel compelled to give something back when people have given something to us (for example when a car salesperson has agreed to cut the price by 10%, maybe we feel we should raise the amount we’re willing to pay in return). There’s no need to labour the opportunities for the unscrupulous to take advantage of this kind of habit of mind. None of Cialdini’s important persuasion factors are rational argument, so at one reading of Cialdini’s manual of persuasion is coming firmly from the “we’re irrational” side. But there is another interpretation. Much of the evidence on which the power of these factors to aid persuasion is based assumes a situation where you have an at least half-way rational argument to begin with. Rationality is the background against which these irrational factors create variation.

In the first case, the religious association succumbs to destruction from within, its organism becomes subordinated to goals completely different from the original idea, and its theosophic and moral values fall prey to characteristic deformation, thereupon serving as a disguise for domination by pathological individuals. The religious idea then becomes both a justification for using force and sadism against non-believers, heretics, and sorcerers, and a conscience drug for people who put such inspirations into effect. Anyone criticizing such a state of affairs is condemned with paramoral indignation, allegedly in the name of the original idea and faith in God, but actually because he feels and thinks within the categories of normal people. Such a system retains the name of the original religion and many other specific names, swearing on the prophet’s beard while using this for its doubletalk. Something which was to be originally an aid in the comprehension of God’s truth now scourges nations with the sword of imperialism

The prognosis for an officer with a traumatic physical injury is improved by early intervention due to personnel who are increasingly more skilled during each step in the process. The same situation applies to psychological injuries. Officers who receive the best psychological care the soonest are those who have the greatest long-term improvements (Artwohl & Christensen, 1997). Immediate intervention at the scene is vital, followed by more advanced care to ensure stability and to determine the next phase of appropriate assistance. Then finally, definitive care to put things back in order to manage the long-term effects of psychological injuries. Officers facing a traumatic stress injury resulting from a single incident, or officers reaching a breaking point from cumulative strain are in desperate need of some basic psychological first aid. This initial intervention commonly falls to the first responding unit or supervisor to arrive and find an officer in need. Nationwide most law enforcement officers lack the understanding to provide traumatic field care for psychological injury. While officers are trained with multiple options on how to deal with members of the public who have been traumatized as the victim of a crime, those in law enforcement rarely discuss how to take care of each other. The goal of the immediate response is to limit the chances of a temporary injury becoming a longer lasting wound in need of more serious care. On-scene psychological intervention is consistent with the model used when initially dealing with a physical injury, such as a gunshot wound in the field. One-on-one intervention should last no more than a half hour and result in the officer being assured his/her physical and mental responses are normal and they are not alone (Kates, 1999). This initial intervention will be rudimentary in nature, but, if handled properly, it sets the groundwork for all future interventions.

Our staff members are trained in first aid and have frequent trainings by licensed professionals on geriatric needs including: medication management, recognizing the effects and side effects of medications, psychological care, assisting with activities of daily living, delivering personal care, and standard precautions.

in hours after the disaster at least 25% of the population maybe stunned and dazed apathetic wandering suffering from the disaster syndrome especially if impact has been sudden and totally devastating at that point psychologically first aid and triage are necessary

six definite, practical steps, viz: First. Fix in your mind the exact amount of money you desire. It is not sufficient merely to say "I want plenty of money." Be definite as to the amount. (There is a psychological reason for definiteness which will be described in a subsequent chapter). Second. Determine exactly what you intend to give in return for the money you desire. (There is no such reality as "something for nothing.) Third. Establish a definite date when you intend to possess the money you desire. Fourth. Create a definite plan for carrying out your desire, and begin at once, whether you are ready or not, to put this plan into action. Fifth. Write out a clear, concise statement of the amount of money you intend to acquire, name the time limit for its acquisition, state what you intend to give in return for the money, and describe clearly the plan through which you intend to accumulate it. Sixth. Read your written statement aloud, twice daily, once just before retiring at night, and once after arising in the morning. AS YOUREAD--SEE AND FEEL AND BELIEVE YOURSELF ALREADY IN POSSESSION OF THE MONEY. It is important that you follow the instructions described in these six steps. It is especially important that you observe, and follow the instructions in the sixth paragraph. You may complain that it is impossible for you to "see yourself in possession of money" before you actually have it. Here is where a BURNING DESIRE will come to your aid. If you truly DESIRE money so keenly that your desire is an obsession, you will have no difficulty in convincing yourself that you will acquire it. The object

The majority of people with planets or the Ascendant in the 8th House are highly likely to face being abused by others (psychologically, sexually, physically, emotionally, and/or financially). But I want to share the good news : that this is also the House of First-Aid Help. Therapy Aid. Psychological Aid. Trauma Aid. The emergency Room. Rehabilitation Centres. The Surgery table. PLEASE GET HELP. Don't suffer alone... The same planets that have brought pain into your life, are also in the very same House of a powerful Transformative Healing. Let's get the inner healing going. Get Help today.

The White House is a character crucible," according to Bertram S. Brown, M.D., a psychiatrist who formerly headed the National Institute of Mental Health and was an aide to President John F. Kennedy. "It either creates or distorts character. Even if an individual is balanced, once someone becomes president how does one solve the conundrum of staying real and somewhat humble when one is surrounded by the most powerful office in the land, and from becoming overwhelmed by an at-times psychological environment that treats you every day as an emperor? Here is where the true strength of character of the person, not his past accmplishents , will determine whether his presidency ends in accomplishment or failure.

In the 2016 film Arrival by director Denis Villeneuve, based on “Story of Your Life” by Ted Chiang, linguist Louise Banks (Amy Adams) is part of a scientific team summoned to Montana to help decipher the language of visiting extraterrestrials, known as “heptapods,” so that their intentions can be clarified. She starts to have frequent visions of a dying girl that she cannot place—she fears she may be going crazy from the strain of her assignment. The audience naturally assumes that these are flashbacks, memories of a child she lost in her past. As Louise begins to realize that her increased understanding of how the aliens communicate is helping liberate her cognitively from linear time, she begins having visions that aid in her work, including reading from the definitive book on the aliens’ written language that she herself is destined to write and publish in her future. From the book’s dedication, she realizes that the girl in her visions is a daughter she is going to have and who will eventually die of a rare disease. And at a key moment, when the world is on the brink of war with the visitors, she is able to contact a Chinese General on his private cell phone and talk him out of his belligerence after she “premembers” his phone number, which he will show her at a celebration months or years in the future—an event celebrating international unification in the aftermath of humanity’s first contact with extraterrestrial beings, made possible thanks largely to her intervention. It is a story about time loops, in other words. And what “arrives” at the climax and at various turning points—excitingly in some cases and sadly in others—is the meaning of Louise’s baffling experiences. The heptapods, with their circular language, feel at home in the block universe of Minkowski spacetime, where past, present, and future coexist. In Chiang’s short story, the scientists attempting to crack the code of their language get an important clue from Fermat’s principle of least time (Chapter 6), which suggests a kind of teleological interpretation of light’s behavior—it needs to know where it is going right from the start, in order to take the fastest possible route to get there. Chiang resolves the perennial questions about precognition and free will by suggesting that knowledge of future outcomes causes a psychological shift in the experiencer: an “urgency, a sense of obligation”1 to fulfill what has been foreseen. “Fatalism” would be one word for it but inflected more positively—perhaps not unlike how Morgan Robertson and Phil Dick may have seen it: as absolution rather than restriction.

In the 2016 film Arrival by director Denis Villeneuve, based on “Story of Your Life” by Ted Chiang, linguist Louise Banks (Amy Adams) is part of a scientific team summoned to Montana to help decipher the language of visiting extraterrestrials, known as “heptapods,” so that their intentions can be clarified. She starts to have frequent visions of a dying girl that she cannot place—she fears she may be going crazy from the strain of her assignment. The audience naturally assumes that these are flashbacks, memories of a child she lost in her past. As Louise begins to realize that her increased understanding of how the aliens communicate is helping liberate her cognitively from linear time, she begins having visions that aid in her work, including reading from the definitive book on the aliens’ written language that she herself is destined to write and publish in her future. From the book’s dedication, she realizes that the girl in her visions is a daughter she is going to have and who will eventually die of a rare disease. And at a key moment, when the world is on the brink of war with the visitors, she is able to contact a Chinese General on his private cell phone and talk him out of his belligerence after she “premembers” his phone number, which he will show her at a celebration months or years in the future—an event celebrating international unification in the aftermath of humanity’s first contact with extraterrestrial beings, made possible thanks largely to her intervention. It is a story about time loops, in other words. And what “arrives” at the climax and at various turning points—excitingly in some cases and sadly in others—is the meaning of Louise’s baffling experiences. The heptapods, with their circular language, feel at home in the block universe of Minkowski spacetime, where past, present, and future coexist. In Chiang’s short story, the scientists attempting to crack the code of their language get an important clue from Fermat’s principle of least time (Chapter 6), which suggests a kind of teleological interpretation of light’s behavior—it needs to know where it is going right from the start, in order to take the fastest possible route to get there. Chiang resolves the perennial questions about precognition and free will by suggesting that knowledge of future outcomes causes a psychological shift in the experiencer: an “urgency, a sense of obligation”1 to fulfill what has been foreseen. “Fatalism” would be one word for it but inflected more positively—perhaps not unlike how Morgan Robertson and Phil Dick may have seen it: as absolution rather than restriction. In the film, one of the heptapods sacrifices its life to save that of Louise and her team members from a bomb planted by some soldiers, even though it clearly knows its fate well in advance. Their race even knows that in 3,000 years, humanity will offer them some needed assistance, and thus their visit is just the beginning of a long relationship of mutual aid in the block universe. At the end of the film, Louise chooses to have her daughter, even knowing that the girl will die.

Teaching our children to practice mental health hygiene and instructing them on how to apply the principles of emotional first aid can have an extraordinary impact on their lives and on society at large.

Empathy involves stepping into another person's shoes in order to gain an understanding of their emotional experience and then conveying our insights to them accordingly.

The effects of excessive or unresolved guilt impair our communication with the person we've harmed and limit our ability to relate to him or her in an authentic manner...

Certainly when we are in the throes of unrelenting or excessive guilt it is extremely difficult for us to enjoy our lives in any substantial way. Things that used to bring pleasure, joy, or excitement lose their appeal, not because we no longer enjoy them, but because we no longer permit ourselves to do so.

When we fail in tasks in which our expectations for success are low, the psychological wounds failure inflicts are relatively minor. But when we possess the necessary skills and abilities to succeed and have expectations of doing so we are likely to feel much stronger pressure to perform well.

...research has repeatedly demonstrated the most effective way to treat psychological wounds failure inflicts is to find the positive lessons in what happened.

But the way our fears work, if we don't own them and if we don't talk about them, our mind will find other ways of expressing them.

To have an impact on our self-esteem, feelings of personal empowerment must be supported by evidence of having actual influence in the various spheres of our lives, whether in our relationships, in our social or professional contexts, as citizens, or even as consumers.

Viewing slips as simple alerts that our willpower is fatigued and needs to recover (instead as indications of failure) will alliw us to acknowledge the lapse without getting further off track.

Alvin Poussaint carried first aid material, in case King was shot. Poussaint also provided medical and psychological support for the marchers. A medical car (usually Poussaint’s own car with an affixed red cross) trailed each march. Dr. Poussaint, now a child psychiatry professor at Harvard, gave me a firsthand assessment of King’s mental state in the final years of his life. Poussaint knew Dr. King reasonably well from the marches.

In short, we should always ask ourselves how the other person's point of view might differ from our own. We should give weight to what we know about their priorities and preferences, to the history of the relationship between us, and to the context of the current situation.

When we fail repeatedly or when we respond to failure in ways that set back our confidence, our self-esteem, and our chances of future success, we run the risk of allowing our emotional chest cold to turn into psychological pneumonia.

When our self-esteem is low, we are far less likely to attribute slips in willpower to mental and emotional fatigue (which are the more likely culprits) and far more likely to assume they reflect fundamental character deficits.

How the Twelve Steps Relate to Soulmaking 1. We admitted we were powerless over alcohol—that our lives had become unmanageable. This prompts the ego to yield its ego centrism. 2. Came to believe that a Power greater than ourselves could restore us to sanity. This introduces the idea of a higher unconscious/nous being present as a resource for change. 3. Made a decision to turn our will and our lives over to the care of God as we understood Him. Here is further letting go by the ego. This links the higher unconscious to God, but it allows those not yet theistic to participate. If one cannot believe in God yet, at least they can still activate the higher unconscious. 4. Made a searching and fearless moral inventory of ourselves. In these next steps, we see that purgation is necessary for deeper illumination: 5. Admitted to God, to ourselves, and to another human being the exact nature of our wrongs. 6. Were entirely ready to have God remove all these defects of character. 7. Humbly asked Him to remove our shortcomings. 8. Made a list of all persons we had harmed, and became willing to make amends to them all. 9. Made direct amends to such people wherever possible, except when to do so would injure them or others. This follows Jesus’ instruction: “So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift (Matthew 5:23, 24, RSV).” 10. Continued to take personal inventory and when we were wrong promptly admitted it. 11. Sought through prayer and meditation to improve our conscious contact with God, as we understood Him, praying only for knowledge of His will for us and the power to carry that out. Here we see the main point I am making at this time—acknowledgement that meditation is an important, necessary step. Taking the issues raised in the above steps to the still point and offering them to God for healing, aids transformation. 12. Having had a spiritual awakening as the result of these Steps, we tried to carry this message to alcoholics, and to practice these principles in all our affairs.

By having an additional agenda, we come across not as someone who is lonely, but as someone who is passionate about our hobby, or serious about our creative endeavors.

By setting out to give rather than get, we can focus on the person in need instead of ourselves, which in turn makes us feel less self-conscious, less insecure, and less vulnerable.

Higher self esteem is essentially an outcome of doing well in our lives and relationships.

Mindfulness involves a form of mediation in which we observe our feelings without judging them, in essence becoming anthropologists in our own minds.