Recovery From Pain Quotes

Compared to bipolar's magic, reality seems a raw deal. It's not just the boredom that makes recovery so difficult, it's the slow dawning pain that comes with sanity - the realization of illnesss, the humiliating scenes, the blown money and friendships and confidence. Depression seems almost inevitable. The pendulum swings back from transcendence in shards, a bloody, dangerous mess. Crazy high is better than crazy low. So we gamble, dump the pills, and stick it to the control freaks and doctors. They don't understand, we say. They just don't get it. They'll never be artists.

One of the greatest evils is the foolishness of a good man. For the giving man to withhold helping someone in order to first assure personal fortification is not selfish, but to elude needless self-destruction; martyrdom is only practical when the thought is to die, else a good man faces the consequence of digging a hole from which he cannot escape, and truly helps no one in the long run.

A lot of things are inherent in life -change, birth, death, aging, illness, accidents, calamities, and losses of all kinds- but these events don't have to be the cause of ongoing suffering. Yes, these events cause grief and sadness, but grief and sadness pass, like everything else, and are replaced with other experiences. The ego, however, clings to negative thoughts and feelings and, as a result, magnifies, intensifies, and sustains those emotions while the ego overlooks the subtle feelings of joy, gratitude, excitement, adventure, love, and peace that come from Essence. If we dwelt on these positive states as much as we generally dwell on our negative thoughts and painful emotions, our lives would be transformed.

I couldn’t trust my own emotions. Which emotional reactions were justified, if any? And which ones were tainted by the mental illness of BPD? I found myself fiercely guarding and limiting my emotional reactions, chastising myself for possible distortions and motivations. People who had known me years ago would barely recognize me now. I had become quiet and withdrawn in social settings, no longer the life of the party. After all, how could I know if my boisterous humor were spontaneous or just a borderline desire to be the center of attention? I could no longer trust any of my heart felt beliefs and opinions on politics, religion, or life. The debate queen had withered. I found myself looking at every single side of an issue unable to come to any conclusions for fear they might be tainted. My lifelong ability to be assertive had turned into a constant state of passivity.

Many partners of addicts have told me they feel bad about themselves for staying in the relationship because of the betrayal they’ve experienced. They imagine that the people who know their past judge them to be stupid for staying with the person who’s caused them so much pain. I often counter this thinking, explaining that leaving may seem quick and easy because they can pretend they’re okay and the problem has disappeared. However, if you leave your relationship, you’ll be stuck with your pain and sorrow without the person you loved to help you sort it out. Why is this true? Because even though it feels as if your pain comes from your partner, it’s actually coming from inside you.

We are all damaged. We have all been hurt. We have all had to learn painful lessons. We are all recovering from some mistake, loss, betrayal, abuse, injustice or misfortune. All of life is a process of recovery that never ends. We each must find ways to accept and move through the pain and to pick ourselves back up. For each pang of grief, depression, doubt or despair there is an inverse toward renewal coming to you in time. Each tragedy is an announcement that some good will indeed come in time. Be patient with yourself.

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.

You survived by seizing every tiny drop of love you could find anywhere, and milking it, relishing it, for all it was worth. And as you grew up, you sought love, anywhere you could find it, whether it was a teacher or a coach or a friend or a friend's parents. You sought those tiny droplets of love, basking in them when you found them. They sustained you. For all these years, you've lived under the illusion that somehow, you made it because you were tough enough to overpower the abuse, the hatred, the hard knocks of life. But really you made it because love is so powerful that tiny little doses of it are enough to overcome the pain of the worst things life can dish out. Toughness was a faulty coping mechanism you devised to get by. But, in reality, it has been your ability to never give up, to keep seeking love, and your resourcefulness to make that love last long enough to sustain you. That is what has gotten you by.

I have no power at all over people, places and things, and if I ever for a moment mistakenly believe that I do, and act as if I do, pain is on its way.

How many mental health problems, from drug addiction to self-injurious behavior, start as attempts to cope with the unbearable physical pain of our emotions? If Darwin was right, the solution requires finding ways to help people alter the inner sensory landscape of their bodies. Until recently, this bidirectional communication between body and mind was largely ignored by Western science, even as it had long been central to traditional healing practices in many other parts of the world, notably in India and China. Today it is transforming our understanding of trauma and recovery.

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.

Rising from the ashes, I am born again, powerful, exultant, majestic through all the pain.

I knew well enough that one could fracture one’s legs and arms and recover afterward, but I did not know that you could fracture the brain in your head and recover from that too.

I've grown up with an ethic, call it a part, that insists I hide my pain at all costs. As I talk, I feel this pain leaking out—not just the core symptom of BPD, but all the years of being blamed or ignored for my condition, and all the years I've blamed others for how I am. It's the pain of being told I was too needy even as could never get the help I needed.

The instinct that drives compulsion is universal. It is an attempt to solve the problem of disconnection, alienation, tepid despair... the problem is ultimately 'being human' in an environment that is curiously ill-equipped to deal with the challenges that entails.

We need this help from the outside because we don't know how to to do this for ourselves. We start with a deep deficit—a chasm really—when it comes to understanding and being tolerant of ourselves, and that's even before we go forth to do battle with the rest of the world. As soon as someone judges, criticizes, dismisses, or ignores, the cycle of pain and reactivity ramps up, compounded by shame, remorse, and rejection. The act of validation, simply saying, 'I can see things from your perspective,' can short-circuit that emotional detour.

When you feel at sea in an abyss of emotions, reconnecting to the beauty of your soul can be difficult, but it is never impossible.

Her behaviors turn her psychic pain, which she fears is not legitimate, into physical pain, which is indisputably real".

You don't have to preserve your pain in order to prove that it was real.

For all these years, you’ve lived under the illusion that, somehow, you made it because you were tough enough to overpower the abuse, the hatred, the hard knocks of life. But really you made it because love is so powerful that tiny little doses of it are enough to overcome the pain of the worst things life can dish out. Toughness was a faulty coping mechanism you devised to get by. But, in reality, it has been your ability to never give up, to keep seeking love, and your resourcefulness to make that love last long enough to sustain you. That’s what has gotten you by

Maybe I needed that somebody else could cry over my pain, to become able to cry over it myself. Nobody ever cried or was moved when I suffered as a child. (Lisa)

Suicidal pain includes the feeling that one has lost all capacity to effect emotional change. The agony is excruciating and looks as if it will never end. There is the feeling of having been beaten down for a very long time. There are feelings of agitation, emptiness, and incoherence. 'Snap out of it and get on with your life,' sounds like a demand to high jump ten feet.

Lessons of the balance. 1. The relentless pursuit of pleasure and avoidance of pain, leads to pain. 2. Recovery begins with abstinence 3. Abstinence rests the brains reward pathway and with it our capacity to take joy and simpler pleasures. 4. Self-binding creates literal and metacognitive space between desire and consumption, a modern necessity in our dopamine overloaded world. 5. Medications can restore homeostasis, but consider what we lose by medicating away our pain. 6. Pressing on the pain side, resets our balance to the side of pleasure. 7. Beware of getting addicted to pain. 8. Radical honesty promotes awareness, enhances intimacy and fosters a plenty mindset. 9. Prosocial shame affirms that we belong to the human tribe. 10. Instead of running away from the world, we can find escape by immersing ourselves in it.

Beyond extreme examples of running from pain, we’ve lost the ability to tolerate even minor forms of discomfort. We’re constantly seeking to distract ourselves from the present moment, to be entertained.

Most survivors are cope-aholics, people who cope with whatever is thrown at them without reliance on others. They do not seek sympathy for their pain and feel undeserving if it is offered. They are especially adverse to sympathy from others.

Suicide is not chosen; it happens when pain exceeds resources for coping with pain.

Nothing you did could have changed anything. And that being angry and blaming yourself for not being able to control the past or the future is only going to hurt worse. If you keep thinking like this, you will only be re-inventing pain. Heaven would tell you that it’s just a little rain. And it’s not the rain that kills you, it’s the pain of wanting to control the sun.

Healing isn’t just about pain. It’s about learning to love yourself. As you move from feeling like a victim to being a proud survivor, you will have glimmers of hope, pride and satisfaction. Those are natural by-products of healing.

How can something still feel so painful after twenty-eight years, I asked myself. Is there no recovery from the traumas of our youth?

As much as I loathed pain, progress did not seem to come without it.

So at family gatherings… I try to stick to the acceptable script. Indeed, I discover that the less I say, the happier everyone seems to be with me. I sometimes wonder if I wouldn’t have been better off as a paraplegic or afflicted by some tragic form of cancer. The invisibility and periodicity of my disorder, along with how often I border on normalcy, allows them to evade my need for their understanding. And because our most enduring family heirloom is avoidance and denial of pain and suffering, I don’t need much prompting to shut myself down in their presence.

Self-destructive behaviors do not exist because there is a force within us that tries to hasten our return to an inorganic state; they exist because they provide short-term relief from pain that threatens to become intolerable.

Resist remaining in any level of denial. The truth is painful to see, but necessary.

Keep up your faith to go high and fly, even after so many pains and sorrow. You can turn from a caterpillar to a butterfly. Life gives you a second change: a call to grow.

Life cracks us into unrecognizable shards of former incarnations. Slivers of our hurt and our pain and our shame nestles next to fragments of our truth, our divinity, our fierce reclamation of power. It is this very brokenness that allows us to knit together, kaleidoscope style. And we spin and shift and turn to the light until we appear brilliant, lit from within. Suddenly we are revealed; unexpected beauty born directly from brokenness. We have to be willing to break in order to become.

Family secrets can go back for generations. They can be about suicides, homicides, incest, abortions, addictions, public loss of face, financial disaster, etc. All the secrets get acted out. This is the power of toxic shame. The pain and suffering of shame generate automatic and unconscious defenses. Freud called these defenses by various names: denial, idealization of parents, repression of emotions and dissociation from emotions. What is important to note is that we can’t know what we don’t know. Denial, idealization, repression and dissociation are unconscious survival mechanisms. Because they are unconscious, we lose touch with the shame, hurt and pain they cover up. We cannot heal what we cannot feel. So without recovery, our toxic shame gets carried for generations.

When we criticize the suicidal for being selfish, we are actually criticizing them for not enduring their pain with grace and good manners. These are nice qualities; we may be correct to reproach average citizens for not having them. But to expect everyone in pain to have them is unrealistic. Bearing pain quietly is what moralists call a supererogatory act--an act that is above the call of duty. Expecting everyone to who is suicidal to behave in a way that is morally above average is simply abusive.

A counsellor at the treatment centre where I got clean, herself a woman in recovery, surprised me when she said, ‘How clever of you to find drugs. Well done, you found a way to keep yourself alive.’ This made me feel quite tearful. I suppose because this woman, Jackie, didn’t judge me or tell me I was stupid or tubthumpingly declare that ‘drugs kill’. No, she told me that I had done well by finding something that made being me bearable… To be acknowledged as a person who was in pain and fighting to survive in my own muddled-up and misguided way made me feel optimistic and understood. It is an example of the compassion addicts need from one another in order to change.

Defrosting is excruciatingly painful. You have been numb for so long. As feeling comes back to your soul, you start to tingle, and it’s uncomfortable and strange. But then the tingles start feeling like daggers. Sadness, loss, fear, anger, anxiety—all of these things that you have been numbing with the booze—you feel them for the first time. And it’s horrific at first, to tell you the damn truth. But welcoming the pain and refusing to escape from it is the only way to recovery. You can’t go around it, you can’t go over it, you have to

The condition in extreme is identifiable but the less obvious version of addiction is still painful and arguably worse because we simply adapt to living in pain.

Recovery comes from experiencing the pain fully,

A pain in the leg means ‘don’t put pressure on this leg’; a pain in the mind means ‘change the way you live’.

The beauty of being shattered is how the shards become our character and our marks of distinction. This is how we are refined by our pain. When the storm rips you to pieces, you get to decide how to put yourself back together again. The storm gives us the gift of our defining choices. You will be a different person after the storm, because the storm will heal you from your perfection. People who stay perfect and unblemished never really get to live fully or deeply. You will not be the same after the storms of life; you will be stronger, wiser and more alive than ever before!

I’m not interested in Bob Marley telling me to ‘lively up’ myself. The only music that satisfies me is Nine Inch Nails and Trent Reznor’s voice crying through industrial rhytms. In the August evenings, I lie on my bed with earphones, letting his laments roll through me like unrepentant thunderstorms. I envy the courage that carries his voice into the world. He doesn’t berate himself for pain and anger; he howls. And this delights me, even though I feel ashamed when my own rage comes to the surface. My anger doesn’t signify courage; it’s just more confirmation that I’m bad.

During sexual abuse, children feel and incorporate the rage, pain, shame, and sense of perversion that the perpetrator is projecting. They take these feelings into the very core of themselves, and they are badly traumatized by the emotions surrounding the assault, as well as by the assault itself.

Do human beings have an infinite amount of energy with which to resist death? It is kinder and more accurate to say that they fought until they had no more fight left in them.

Moskowitz defined chronic pain as “learned pain.” Chronic pain not only indicates illness; it is itself an illness. The body’s alarm system is stuck in the “on” position, because the person has been unable to remedy the cause of an acute pain, and the central nervous system has become damaged.

By protecting our children from adversity, have we made them deathly afraid of it? By bolstering their self-esteem with false praise and a lack of real-world consequences, have we made them less tolerant, more entitled, and ignorant of their own character defects? By giving in to their every desire, have we encouraged a new age of hedonism?

If you keep your heart open, that same pain can become a purifying pain, a strengthening pain. If we choose forgiveness over bitterness, that pain can heal instead of hurt. Instead of a pain that divides, it can be a pain that binds. Instead of a pain that breaks us down, it can be a pain that builds us up.

Many of us learned that keeping busy…kept us at a distance from our feelings...Some of us took the ways we busied ourselves—becoming overachievers & workaholics—as self esteem…But whenever our inner feeling did not match our outer surface, we were doing ourselves a disservice…If stopping to rest meant being barraged with this discrepancy, no wonder we were reluctant to cease our obsessive activity.

The suicidal lead shame-drenched lives.

Like Sylvia Plath, Natalie Jeanne Champagne invites you so close to the pain and agony of her life of mental illness and addiction, which leaves you gasping from shock and laughing moments later: this is both the beauty and unique nature of her storytelling. With brilliance and courage, the author's brave and candid chronicle travels where no other memoir about mental illness and addiction has gone before. The Third Sunrise is an incredible triumph and Natalie Jeanne Champagne is without a doubt the most important new voice in this genre.

Snap out it' is abusive. It kicks people when they are down. It makes people in pain feel more hopeless, more powerless, more frustrated, more estranged from humanity. It says, 'I don't want to be bothered with your pain any longer.' For people not in great pain, "Snap out of it" may be helpful advice if they have trouble getting going in the morning. For the despairing, however, it has no positive and many negative consequences. None of the conditions associated with suicide can be snapped out of.

Facing the truth about those we have loved (e.g., our parents, siblings, a treasured friend, or a spiritual leader) is unbelievably hard, but there is no glory in clinging to a lie because the truth is too painful to accept.   One

Our need to be "greater than" or "less than" has been a defense against toxic shame. A shameful act was committed upon us. The perpetrator walked away, leaving us with the shame. We absorbed the notion that we are somehow defective. To cover for this we constructed a false self, a masked self. And it is this self that is the overachiever or the dunce, the tramp or the puritan, the powermonger or the pathetic loser.

Former pleasures meant nothing to me anymore. Life was a series of tasks to be endured, and even the simplest ones were painfully arduous. It took everything I could muster to cook a meal, wash the dishes, or do the laundry. My income was virtually nonexistent. My occupation was therapy.

It is entirely possible to feel someone’s pain, acknowledge their suffering, hold it in our hands and support them with our presence without depleting ourselves, without clouding our judgment. But only if we are honest about our own feelings.

Reduce the effort whenever possible. The use of force is the opposite of awareness; learning does not take place when we are straining. The principle should not be no pain, no gain. Rather, it should be if strain, no gain. Feldenkrais thought the use of willpower (of which he obviously had plenty) was not helpful in developing awareness.

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.

Healing was a terrifying and painful experience and my life was as full of struggle and heartache as it had always been. Several years after I started therapy, I began to feel happy. I was stunned. I hadn't realized that the point of all this work on myself was to feel good. I thought it was just one more struggle in a long line of struggles. It took a while before I got used to the idea that my life had changed, that I felt happy, that I was actually content. Learning to tolerate feeling good is one of the nicest parts of healing.

I started crying. "When will it stop hurting?" "I don't know. I wish I could tell you. I wish I could take the pain away. But it will get better and easier for you over time.

The brain can shut pain off because the actual function of acute pain is not to torment us but to alert us to danger.

Live BOLDLY! ......because no one ever told you healing is a life long process.

I don’t wake up in the morning and think, ‘Wow, I’m on a planet in the Milky Way, in infinite space, bestowed with the gift of consciousness, which I did not give myself, with the gift of language, with lungs that breathe and a heart that beats, none of which I gave myself, with no concrete understanding of the Great Mysteries, knowing only that I was born and will die and nothing of what’s on either side of this brief material and individualized glitch in the limitless expanse of eternity and, I feel, I feel love and pain and I have senses, what a glorious gift! I can relate, and create and serve others or I can lose myself in sensuality and pleasure. What a phenomenal mystery!’ Most days I just wake up feeling a bit anxious and plod a solemn, narrow path of survival, coping. ‘I’ll have a coffee’, ‘I’ll try not to reach for my phone as soon as I stir, simpering and begging like a bad dog at a table for some digital tidbit, some morsel of approval, a text, that’ll do

In yet another paradox, bulimia nervosa serves as both an expression of feelings and a defense against experiencing feelings, particularly shame, anger, loneliness, sadness, envy, and guilt. A person with bulimia nervosa fear, whether consciously or unconsciously, that painful feelings would be unbearable, even annihilating".

Alcohol and drugs are not the problems; they are what people are using to help themselves cope with the problems. Those problems always have both physical and psychological components- anything from anemia, hypoglycemia, or a sluggish thyroid to attention deficient disorder, brain-wave pattern imbalances, or deep emotional pain.

Despair, grief, and depression are not things that people can simply stop, any more than someone can will an end to a toothache or the pain of withdrawal. Acutely suicidal people have lost all sense of having power over their pain. To tell them to magically acquire will power is like asking a crippled person to race against a champion. It does not help them do the thing in question; it just makes them feel worse.

As you recover, you will feel more conscious of your surroundings. Freed from the ‘fog’ of your pain, fear, and confusion, you will awaken and see the world revealed as never before. You will begin to observe things, especially yourself. You will be aware of what you do and why you do it. You will begin to observe your own behavior and attitudes.

Recovering is a process of coming to experience a sense of self. More precisely, it is a process of learning to sense one's self, to attune to one's subjective physical, psychic, and social self- experience. These woman's core sense of shame and their difficulty tolerating painful emotions had led them to avoid turning their attention inward to their internal sense of things. In recovering, they "came to their senses" and learned to trust their sensed experience, in particular their sense of "enoughness"".

Shame is the uncomfortable or painful feeling that we experience when we realize that a part of us is defective, bad, incomplete, rotten, phony, inadequate or a failure. In contrast to guilt, where we feel bad from doing something wrong, we feel shame from being something wrong or bad. Thus guilt seems to be correctable or forgivable, whereas there seems to be no way out of shame.

Are there things about yourself which you have never told anyone? Way back upon the creaky floors of your childhood, in your solitude, the shadows of your private mind, the things you’ve done and said and thought that compound and contain you: shameful things, sexual things, often solitary acts, but sometimes not, sometimes agonizing stabs of cruelty you’ve inflicted on people you love, or the moments where reality itself seemed to tear as they looked into your eyes and told you ‘you are nothing’. And for a moment you stand there adjusting to the pain, the pain that someone could say that to you, and what that must mean about who you are.

We cannot outrun our past trauma. We can’t bury it and think that we will be fine. We cannot skip the essential stage of processing, accepting, and doing the hard, yet necessary trauma recovery work. There’s a body-mind connection. Trauma can manifest itself into chronic physical pain, cancer, inflammation, auto-immune conditions, depression, anxiety, PTSD, Complex PTSD, addictions, and ongoing medical conditions.

And pain is relative; My particulars may be "better" of "worse" than the patient next to me, but individually our biological framework limits our ability to tolerate suffering; that is what brings us to out knees, flips the switch of our depression, and forces us to retreat from the rest of the world. That is what we have in common.

In the grief that comes with recognizing what happened to us, we often feel there is nowhere to turn for solace…We do things to keep it away, such as becoming overly busy or using drugs or alcohol to numb our feelings. When we are caught up in resistance, we do not feel hope, but when we surrender to our sadness fully, hope trickles in.

Memory repression thrives in shame, secrecy, and shock. The shame and degradation experienced during sexual assault is profound, especially for children who have no concept of what is happening to them or why. Sexual abuse is so bizarre and horrible that the frightened child feels compelled to bury the event deep inside his or her mind.

Just like joy and pain coexist, so can discomfort and humor. Which is why you gotta buckle up buttercup, because I can go from comedy to tragedy in three seconds flat. And that’s not damaged or not normal. I hope culturally we can continue to normalize the idea that being a survivor is so much more common than anyone realizes and we all deserve to be heard, but more importantly are deserving of a recovery full of love, laughter, and light.

I let go of false hope. I let go of the hope that they would transform in favour of working on my own transformation. I let go of the hope that they would HEAR me. I let go of the hope that they would SEE me. Instead of my hope being in THEM, I listened to me. I heard me, I saw me, I validated my own pain and I began to emerge from the broken life I had been living.

Suicidal pain includes the feeling that one has lost all capacity to effect emotional change. The agony is excruciating and looks as if it will never end. There is the feeling of having been beaten down for a very long time. There are feelings of agitation, emptiness, and incoherence. "Snap out of it and get on with your life," sounds like a demand to high jump ten feet.

The circles of shame are vicious. Painful feelings of shame help cause people to be depressed and suicidal, these in turn become shameful aspects of the self. Being angry does not necessarily cause more anger, being envious does not necessarily cause more envy (though once we envy, we can also envy someone's lack of envy), but, in our culture at least, shame (and envy and self-pity) are things to be ashamed about. The two common feelings of suicide are hopelessness and powerlessness; each is shameful, and this additional experience of shame adds pain on pain. A man who despairs because he feels his prospects of having a family are hopeless also feels he will never lose the feeling of shame over being wifeless and childless. To be powerless to change one's life in ways that others can is cause to feel ashamed of one's powerlessness.

No. Depression is the unseen, unheard, silent killer. It is the pain that is too much to cope with, too hard to deal with and never understood. It is something that you can’t escape, no matter how hard you try it ALWAYS swallows you again. It constantly follows you around, like black smoke choking you from the inside out. Like a lion clawing at your heart and mind, eating pieces of you until there is nothing left.

In therapy, when pathological defenses start to crumble, the patient lets in more material from their background that they've been defending against. Suddenly, memories emerge that were unavailable at the beginning of the therapy. When Laura had been intent on defending her father, she'd blocked many of her negative memories of him; but now, after two years of therapy, those painful memories began to flow like hot lava.

So many modern diseases, including heart disease, depression, cancer, Alzheimer’s, and all the autoimmune diseases (such as rheumatoid arthritis and lupus), occur in part because our body’s immune systems produce excess chronic inflammation. In chronic inflammation, the immune system stays on too long and may even begin to attack the body’s own tissues, as though they were outside invaders. The causes of chronic inflammation are many, including diet and, of course, the countless chemical toxins that become embedded in the body. Chronically inflamed bodies produce chemicals, called pro-inflammatory cytokines, which contribute to pain and inflammation.

You never do fully recover “You.” You will never have another relationship exactly like the one we had. You will become more for the loss of me and you will move forward into a New You. The You I helped you to become. All you can do now is to begin to create the beautiful New You that has been born from your love and from your loss.

Recovery does not refer to an absence of pain or struggle. Rather, recovery is marked by the transition from anguish to suffering. In anguish the paralyzed man and I lived without hope. We experienced anguish as futile pain, pain that revolved in circles, pain that bore no possibility other than more pain, and pain that lead nowhere. However, when we became hopeful, our anguish was transformed into` true suffering. True suffering is marked by an inner peace, i.e., although we still felt great pain, we also experienced a peace in knowing that this pain was leading us forward into a new future.

In the past, my brain could only compute perfection or failure—nothing in between. So words like competent, acceptable, satisfactory, and good enough fell into the failure category. Even above average meant failure if I received an 88 out of 100 percent on an exam, I felt that I failed. The fact is most things in life are not absolutes and have components of both good and bad. I used to think in absolute terms a lot: all, every, or never. I would all of the food (that is, binge), and then I would restrict every meal and to never eat again. This type of thinking extended outside of the food arena as well: I had to get all of the answers right on a test; I had to be in every extracurricular activity […] The ‘if it’s not perfect, I quit’ approach to life is a treacherous way to live. […] I hadn’t established a baseline of competence: What gets the job done? What is good enough? Finding good enough takes trial and error. For those of us who are perfectionists, the error part of trial and error can stop us dead in our tracks. We would rather keep chasing perfection than risk possibly making a mistake. I was able to change my behavior only when the pain of perfectionism became greater than the pain of making an error. […] Today good enough means that I’m okay just the way I am. I play my position in the world. I catch the ball when it is thrown my way. I don’t always have to make the crowd go wild or get a standing ovation. It’s good enough to just catch the ball or even to do my best to catch it. Good enough means that I finally enjoy playing the game.

Some scientists were conducting an experiment, he said, trying to gauge the impact of abuse on children. Ducks, like people, develop bonds between mother and young. They call it imprinting. So the scientists set out to test how that imprint bond would be affected by abuse. The control group was a real mother duck and her ducklings. For the experimental group, the scientist used a mechanical duck they had created - feathers, sound, and all - which would, at timed intervals, peck the ducklings with its mechanical beak. A painful peck, one a real duck would not give. They varied these groups. Each group was pecked with a different level of frequency. And then they watched the ducklings grow and imprint bond with their mother. Over time, he went on, the ducklings in the control group would waddle along behind their mother. But as they grew, there would be more distance between them. They'd wander and explore. The ducklings with the pecking mechanical mother, though, followed much more closely. Even the scientists were stunned to discover that the group that bonded and followed most closely was the one that had been pecked repeatedly with the greatest frequency. The more the ducklings were pecked and abused, the more closely they followed. The scientist repeated the experiment and got the same results.

One day, we wake up to the narcissist’s cunning masquerade. We watch their fake mask slip off their face. Everything becomes crystal clear. We see right through their phony disguise. To anyone who’s dealt with the pain and torment of a narcissist, a silver lining is a sign of hope. Hope that someday you can break free from the abuse. Hope to rebuild a better life. Hope to find comfort and peace within. Hope to recover from your trauma. Hope to embrace a brighter future. We can no longer unsee their hideous charade. We accept how lethal a malignant narcissist is. We actively set healthy boundaries. We walk away from hurtful relationships. Like the Phoenix, we rise above the fiery ashes. We stand up, dust ourselves off, and march forward.

Her eyes bled from venomous anger... Her flower had been gruesomely deflowered... Her life had slowly turned into a blunder... There was no more thinking further.... She would rather become a Foetus murderer Than end up a "hopeless" mother.... Of course, she found peace in the former Until later years of emotional trauma Oh, the foetus hunt was forever! The only thing you should abort is the thought of aborting your baby. Stop the hate and violence against innocent children.

the same time, a relationship with a narcissist is also a cataclysmic rude awakening into the fact that people are rarely who they portray themselves to be. It’s knowledge. It’s experience. It’s insight and wisdom—perhaps the kind you wish you didn’t have. Sometimes, it’s even social capital—enabling you to navigate even more intelligently and with more discernment than ever before. You’re wide-eyed and vigilant. You see what other people don’t see. You learn about boundaries and your values. You recognize the value of authentic people, those rare breeds who wear their hearts on their sleeve and bleed integrity instead of exploit that quality in others. It doesn’t have to be a “waste of time” to have been through this experience—even while validating how painful it is and the fact that no one should ever have to go through it. When you’ve been through something horrific like this, at the very least you are owed the fruits of its wisdom and the drive it provides you to kick some serious ass.

While in principle groups for survivors are a good idea, in practice it soon becomes apparent that to organize a successful group is no simple matter. Groups that start out with hope and promise can dissolve acrimoniously, causing pain and disappointment to all involved. The destructive potential of groups is equal to their therapeutic promise. The role of the group leader carries with it a risk of the irresponsible exercise of authority. Conflicts that erupt among group members can all too easily re-create the dynamics of the traumatic event, with group members assuming the roles of perpetrator, accomplice, bystander, victim, and rescuer. Such conflicts can be hurtful to individual participants and can lead to the group’s demise. In order to be successful, a group must have a clear and focused understanding of its therapeutic task and a structure that protects all participants adequately against the dangers of traumatic reenactment. Though groups may vary widely in composition and structure, these basic conditions must be fulfilled without exception. Commonality with other people carries with it all the meanings of the word common. It means belonging to a society, having a public role, being part of that which is universal. It means having a feeling of familiarity, of being known, of communion. It means taking part in the customary, the commonplace, the ordinary, and the everyday. It also carries with it a feeling of smallness, or insignificance, a sense that one’s own troubles are ‘as a drop of rain in the sea.’ The survivor who has achieved commonality with others can rest from her labors. Her recovery is accomplished; all that remains before her is her life.

If we ignore our abuse and trauma, it will continue to reveal itself to us. It may be subtle or it may be intense. Trauma can show up in our sleep. We may battle insomnia and nightmares. We can experience physical pain and emotional distress. We may struggle with anxiety and depression. Or we may suffer hypervigilance, dissociation, and Complex PTSD/PTSD. We may have flashbacks. We may battle triggers. Or we can suddenly be slammed with fight, flight, freeze, or fawn mode. Each of these signs are a normal trauma response. Even if we are unaware that it’s linked to our emotional trauma.

When you have a baby, there will be plenty more pain. The pain of recovery, no matter how you give birth. The pain of nursing. The pain of not fitting into any of your old clothes. The pain of not even fitting into your maternity jeans. The pain of hearing your baby cry and not knowing how to fix it. The pain of wondering whether your partner still finds you attractive. The pain of arguing with your husband while your child is in the other room. The pain of knowing that you witnessed the very first moment of this beautiful person’s life, and that one day, hopefully at least a hundred years from now, there will inevitably be a last moment.

The only one of the early investigators who carried the exploration of hysteria to its logical conclusion was Breuer's patient Anna O. After Breuer abandoned her, she apparently remained ill for several years. And then she recovered. The mute hysteric who had invented the "talking cure" found her voice and her sanity, in the women's liberation movement. Under a pseudonym, Paul Berthold, she translated into German the classic treatise by Mary Wollstonecraft, A Vindication of the Rights of Women, and authored a play, Women's Rights. Under her own name, Bertha Papenheim became a prominent feminist social worker, intellectual, and organizer. In the course of a long and fruitful career she directed an orphanage for girls, founded a feminist organization for Jewish women and traveled throughout Europe and the Middle East to campaign against the sexual exploitation of women and children. Her dedication, energy and commitment were legendary. In the words of a colleague, 'A volcano lived in this woman... Her fight against the abuse of women and children was almost a physically felt pain for her.' At her death, the philosopher Martin Buber commemorated her: 'I not only admired her but loved her, and will love her until the day I die. There are people of spirit and there are people of passion, both less common than one might think. Rarer still are the people of spirit and passion. But rarest of all is a passionate spirit. Bertha Pappenheim was a woman with just such a spirit.

Both the suicidal and non-suicidal are often angry with others. One way to discharge this anger is to fantasize about violent revenge. The insults of daily life often cause fantasies of revenge to flare up and quickly subside. The people with these fantasies usually do not act on them; they are not motives or goals. They are involuntary responses to perceived insult—ways of coping with rage. The suicidal, whether or not they attempt, suffer tremendous and persistent pain and anger. That this pain should find its way into their fantasies and dreams is no surprise. This ideation is not a motive for action; it is an alternative to action. Fantasizing about suicide is an effort to delay or avoid suicide, not the activity of formulating a motive, goal, or intention. Fantasies doubtlessly succeed in preventing many attempts.

Do you have any idea why you might be feeling better?” “No, not really,” I said curtly. Better wasn’t even the word for how I felt. There wasn’t a word for it. It was more that things too small to mention—laughter in the hall at school, a live gecko scurrying in a tank in the science lab—made me feel happy one moment and the next like crying. Sometimes, in the evenings, a damp, gritty wind blew in the windows from Park Avenue, just as the rush hour traffic was thinning and the city was emptying for the night; it was rainy, trees leafing out, spring deepening into summer; and the forlorn cry of horns on the street, the dank smell of the wet pavement had an electricity about it, a sense of crowds and static, lonely secretaries and fat guys with bags of carry-out, everywhere the ungainly sadness of creatures pushing and struggling to live. For weeks, I’d been frozen, sealed-off; now, in the shower, I would turn up the water as hard as it would go and howl, silently. Everything was raw and painful and confusing and wrong and yet it was as if I’d been dragged from freezing water through a break in the ice, into sun and blazing cold.

Grief is a winding, nasty road that has no predictable course, and the best thing you can do as a friend is to show up for the ride. You cannot rush grief. Read that again, and let it soak in as you either walk through it or alongside someone who is in the midst of it. One of the best things you can do for friends who are suffering through loss is to remind them of this over and over. Don’t mention how other people have “coped so well” with their losses or how “it seems like so-and-so has come out of this better than you have.” I have heard from people who have heard these exact sentences, and while I have a feeling their friends wanted to encourage them into a place of recovery, they weren’t helped by such remarks. It stings to feel like your grief isn’t normal or that you aren’t recovering the way you should be. There is no normal. There is the loss, and there is the Lord. That balance dictates the season, not the changing leaves or the anniversaries of death. I love the way Gregory Floyd explains the delicate balance of hope and pain, “Our faith gives us the sure hope of seeing him again, but the hope does not take away the pain.”1

The sudden and uncalled for coldness with which you treated me just before I left last night, both surprised and deeply hurt me - surprised because I could not have believed that such sullen and inflexible obstinacy could exist in the breast of any girl in whose heart love had found place; and hurt me, because I feel for you more than I have ever professed and feel a slight from you more than I care to tell. My object in writing to you is this: if hasty temper produces this strange behaviour, acknowledge it when I give you the opportunity - not once or twice, but again and again. If a feeling of you know not what - a capricious restlessness of you can't tell what, and a desire to tease, you don't know why, give rise to it - overcome it; it will never make you more amiable, I more fond or either of us, more happy. Depend upon it, whatever be the cause of your unkindness - whatever gives rise to these wayward fancies - that what you do not take the trouble to conceal from a Lover's eyes, will be frequently acted before those of a husband's. I know as well, as if I were by your side at this moment, that your present impulse on reading this letter is one of anger - pride perhaps, or to use a word more current with your sex - 'spirit'. My dear girl, I have not the most remote intention of awakening any such feeling, and I implore you, not to entertain it for an instant.... I have written these few lines in haste, but not anger.... If you knew but half the anxiety with which I watched your recent illness, the joy with which I hailed your recovery, and the eagerness with which I would promote your happiness, you could more readily understand the extent of the pain so easily inflicted, but so difficult to be forgotten. - Excerpts from a letter by Charles Dickens to his fiancee of three weeks, 1835

Separating from Family Issues: January 4 We can draw a healthy line, a healthy boundary, between ourselves and our nuclear family. We can separate ourselves from their issues. Some of us may have family members who are addicted to alcohol and other drugs and who are not in recovery from their addiction. Some of us may have family members who have unresolved codependency issues. Family members may be addicted to misery, pain, suffering, martyrdom, and victimization. We may have family members who have unresolved abuse issues or unresolved family of origin issues. We may have family members who are addicted to work, eating, or sex. Our family may be completely enmeshed, or we may have a disconnected family in which the members have little contact. We may be like our family. We may love our family. But we are separate human beings with individual rights and issues. One of our primary rights is to begin feeling better and recovering, whether or not others in the family choose to do the same. We do not have to feel guilty about finding happiness and a life that works. And we do not have to take on our family’s issues as our own to be loyal and to show we love them. Often when we begin taking care of ourselves, family members will reverberate with overt and covert attempts to pull us back into the old system and roles. We do not have to go. Their attempts to pull us back are their issues. Taking care of ourselves and becoming healthy and happy does not mean we do not love them. It means we’re addressing our issues. We do not have to judge them because they have issues; nor do we have to allow them to do anything they would like to us just because they are family. We are free now, free to take care of ourselves with family members. Our freedom starts when we stop denying their issues, and politely, but assertively, hand their stuff back to them—where it belongs—and deal with our own issues. Today, I will separate myself from family members. I am a separate human being, even though I belong to a unit called a family. I have a right to my own issues and growth; my family members have a right to their issues and a right to choose where and when they will deal with these issues. I can learn to detach in love from my family members and their issues. I am willing to work through all necessary feelings in order to accomplish this.

I thought you were dead,” I say. “It almost killed me.” “Did it?” His voice is neutral. “You made a pretty fast recovery.” “No. You don’t understand.” My throat is tight; I feel as though I’m being strangled. “I couldn’t keep hoping, and then waking up every day and finding out it wasn’t true, and you were still gone. I—I wasn’t strong enough.” He is quiet for a second. It’s too dark to see his expression: He is standing in shadow again, but I can sense that he is staring at me. Finally he says, “When they took me to the Crypts, I thought they were going to kill me. They didn’t even bother. They just left me to die. They threw me in a cell and locked the door.” “Alex.” The strangled feeling has moved from my throat to my chest, and without realizing it, I have begun to cry. I move toward him. I want to run my hands through his hair and kiss his forehead and each of his eyelids and take away the memory of what he has seen. But he steps backward, out of reach. “I didn’t die. I don’t know how. I should have. I’d lost plenty of blood. They were just as surprised as I was. After that it became a kind of game—to see how much I could stand. To see how much they could do to me before I’d—” He breaks off abruptly. I can’t hear any more; don’t want to know, don’t want it to be true, can’t stand to think of what they did to him there. I take another step forward and reach for his chest and shoulders in the dark. This time, he doesn’t push me away. But he doesn’t embrace me either. He stands there, cold, still, like a statue. “Alex.” I repeat his name like a prayer, like a magic spell that will make everything okay again. I run my hands up his chest and to his chin. “I’m so sorry. I’m so, so sorry.” Suddenly he jerks backward, simultaneously finding my wrists and pulling them down to my sides. “There were days I would rather they have killed me.” He doesn’t drop my wrists; he squeezes them tightly, pinning my arms, keeping me immobilized. His voice is low, urgent, and so full of anger it pains me even more than his grip. “There were days I asked for it—prayed for it when I went to sleep. The belief that I would see you again, that I could find you—the hope for it—was the only thing that kept me going.” He releases me and takes another step backward. “So no. I don’t understand.

In one sense the cause of suicide is simple: overwhelming pain. This overwhelming pain, however, is the aggregate of thousands of pains. Any hurt that we have ever suffered, if it remains consciously or unconsciously lodged within us, can contribute to suicide. This may range from being an incest victim 50 years ago, to losing a job 10 years ago, to having a car battery stolen yesterday. The pains come from everywhere: ill-health, family, peers, school, work, community, caregivers. For each suicide there was a finite point at which this aggregate became too much. Although "The straw that broke the back," is frequently an accurate metaphor, no one pain is ever the cause of suicide. Suicidal pain is decomposable into thousands of pains, and nearly all of these pains are decomposable into painful constituents. Sexual abuse, job loss, and personal theft each have numerous painful constituents. The search for the single cause is a fundamentally wrongheaded approach to the understanding and prevention of suicide. It is inaccurate to say simply that pain causes suicide, since a level of pain that is lethal for one person may not be lethal for someone with greater resources. Similarly, deficiency in resources cannot be regarded as the cause of suicide, since two people may have equal resources and unequal pain. Our resources may also come from everywhere; even such trivial distractions as going to a movie can contribute to coping with suicidal pain.