Substance Use Recovery Quotes

It is time to embrace mental health and substance use/abuse as illnesses. Addiction is a disease.

If you can stop using substance or stop your addictive behavior for extended periods of time without craving, you are not dependent. You are dependent only if you can't stop without physical or psychological distress (you have unpleasant physical and/or psychological withdrawal symptoms) or if you stop and then relapse.

It's the causes, not the dependent person, that must be corrected. That's why I see the United States' War on Drugs as being fought in an unrealistic manner. This war is focused on fighting drug dealers and the use of drugs here and abroad, when the effort should be primarily aimed at treating and curing that causes that compel people to reach for drugs.

From the beginning of high school, all other substances were readily available and liberally consumed by my friends, who used weed and booze like an essential garnish for activities. Peer pressure was rampant with hallucinogens and cocaine. I experimented and hated the effects. Reality wasn’t the problem. I was.

In my recovery, I learned that the pain of my defects is the very substance God uses to cleanse my character and to set me free.

We recognize that you've used substances to try to regain your lost balance, to try to feel the way you did before the need arose to use addictive drugs or alcohol. We know that you use substances to alter your mood, to cover up your sadness, to ease your heartbreak, to lighten your stress load, to blur your painful memories, to escape your hurtful reality, or to make your unbearable days or nights bearable.

When substance use progresses to the point of addiction, a person no longer chooses to use drugs or alcohol; they are compelled despite the consequences

If those underlying conditions aren't treated, the return of those symptoms may cause us so much discomfort that we'll go back to using addictive drugs or alcohol to obtain relief. That's the primary reason there is such a high rate of relapse among people who have become dependent of alcohol and addictive drugs. It has little to do with alcohol and addiction themselves and almost everything to do with the original causes that created the dependency.

Something they seem to omit to mention in Boston AA when you're new and out of your skull with desperation and ready to eliminate your map and they tell you how it'll all get better and better as you abstain and recover: they somehow omit to mention that the way it gets better and you get better is through pain. Not around pain, or in spite of it. They leave this out, talking instead about Gratitude and Release from Compulsion. There's serious pain in being sober, though, you find out, after time. Then now that you're clean and don't even much want Substances and feeling like you want to both cry and stomp somebody into goo with pain, these Boston AAs start in on telling you you're right where you're supposed to be and telling you to remember the pointless pain of active addiction and telling you that at least this sober pain now has a purpose. At least this pain means you're going somewhere, they say, instead of the repetitive gerbil-wheel of addictive pain. They neglect to tell you that after the urge to get high magically vanishes and you've been Substanceless for maybe six or eight months, you'll begin to start to 'Get In Touch' with why it was that you used Substances in the first place. You'll start to feel why it was you got dependent on what was, when you get right down to it, an anesthetic. 'Getting In Touch With Your Feelings' is another quilted-sampler-type cliche that ends up masking something ghastly deep and real, it turns out. [178: A more abstract but truer epigram that White Flaggers with a lot of sober time sometimes change this to goes something like: 'Don't worry about getting in touch with your feelings, they'll get in touch with you.’] It starts to turn out that the vapider the AA cliche, the sharper the canines of the real truth it covers.

Yoel Goldenberg makes exhibitions, photographs, models and media craftsmanship. His works are an examination of ideas, for example, validness and objectivity by utilizing an exhaustive methodology and semi exploratory exactness and by referencing documentaries, 'actuality fiction' and prominent experimental reciprocals. Yoel Goldenberg as of now lives and works in Brooklyn. By challenging the division between the domain of memory and the domain of experience, Goldenberg formalizes the circumstantial and underlines the procedure of synthesis that is behind the apparently arbitrary works. The manners of thinking, which are probably private, profoundly subjective and unfiltered in their references to dream universes, are much of the time uncovered as collections. His practice gives a valuable arrangement of metaphorical instruments for moving with a pseudo-moderate approach in the realm of execution: these fastidiously arranged works reverberate and resound with pictures winnowed from the fantastical domain of creative energy. By trying different things with aleatoric procedures, Yoel Goldenberg makes work in which an interest with the clarity of substance and an uncompromising demeanor towards calculated and insignificant workmanship can be found. The work is detached and deliberate and a cool and unbiased symbolism is utilized. His works are highlighting unplanned, unintentional and sudden associations which make it conceivable to overhaul craftsmanship history and, far and away superior, to supplement it. Consolidating random viewpoints lead to astounding analogies. With a theoretical methodology, he ponders the firmly related subjects of file and memory. This regularly brings about an examination of both the human requirement for "definitive" stories and the inquiry whether tales "fictionalize" history. His gathered, changed and own exhibitions are being faced as stylishly versatile, specifically interrelated material for memory and projection. The conceivable appears to be genuine and reality exists, yet it has numerous countenances, as Hanna Arendt refers to from Franz Kafka. By exploring dialect on a meta-level, he tries to approach a wide size of subjects in a multi-layered route, likes to include the viewer in a way that is here and there physical and has faith in the thought of capacity taking after structure in a work. Goldenberg’s works are straightforwardly a reaction to the encompassing environment and uses regular encounters from the craftsman as a beginning stage. Regularly these are confined occasions that would go unnoticed in their unique connection. By utilizing a regularly developing file of discovered archives to make self-ruling works of art, he retains the convention of recognition workmanship into every day hone. This individual subsequent and recovery of a past custom is vital as a demonstration of reflection. Yoel’s works concentrate on the powerlessness of correspondence which is utilized to picture reality, the endeavor of dialog, the disharmony in the middle of structure and content and the dysfunctions of dialect. To put it plainly, the absence of clear references is key components in the work. With an unobtrusive moderate methodology, he tries to handle dialect. Changed into craftsmanship, dialect turns into an adornment. Right then and there, loads of ambiguities and indistinctnesses, which are intrinsic to the sensation, rise up to the top

If I were to create a word that more accurately describes alcoholism and addiction, I would say it was dependencyism. Sounds silly, doesn't it? Yet it's no sillier than the word alcoholism. The reason alcoholism no longer sounds silly to you is because you're used to hearing it, reading it, and thinking about it.

There is no evidence from anywhere in the world that harm reduction measures encourage drug use. Denying addicts humane assistance multiplies their miseries without bringing them one inch closer to recovery. There is also no contradiction between harm reduction and abstinence. The two objectives are incompatible only if we imagine that we can set the agenda for someone else’s life regardless of what he or she may choose. We cannot. Short of extreme coercion there is absolutely nothing anyone can do to induce another to give up addiction, except to provide the island of relief where contemplation and self-respect can, perhaps, take root. Those ready to choose abstinence should receive every possible support — much more support than we currently provide. But what of those who don’t choose that path? The impossibility of changing other people is not restricted to addictions. Try as we may to motivate another person to be different or to do this or not to do that, our attempts founder on a basic human trait: the drive for autonomy. “And one may choose what is contrary to one’s own interests and sometimes one positively ought,” wrote Fyodor Dostoevsky in Notes from the Underground. “What man wants is simply independent choice, whatever that independence may cost and wherever it may lead.” The issue is not whether the addict would be better off without his habit — of course he would — but whether we are going to abandon him if he is unable to give it up. Are we willing to care for human beings who suffer because of their own persistent behaviours, mindful that these behaviours stem from early life misfortunes they had no hand in creating? The harm reduction approach accepts that some people — many people — are too deeply enmeshed in substance dependence for any realistic “cure” under present circumstances. There is, for now, too much pain in their lives and too few internal and external resources available to them. In practising harm reduction we do not give up on abstinence — on the contrary, we may hope to encourage that possibility by helping people feel better, bringing them into therapeutic relationships with caregivers, offering them a sense of trust, removing judgment from our interactions with them and giving them a sense of acceptance. At the same time, we do not hold out abstinence as the Holy Grail and we do not make our valuation of addicts as worthwhile human beings dependent on their making choices that please us. Harm reduction is as much an attitude and way of being as it is a set of policies and methods.

The relationship between obstetric drugs and sometimes ultimately fatal intoxication in adulthood is not accidental. Through amniotic fluid, the foetus develops a taste for the foods his mother prefers; this transmission is thought to assist the transition to nursing and, after weaning, to solids. The same transmission of preference applies to substances, meaning that a pregnant woman who drinks or uses drugs passes the preference to her foetus. Logically, this principle applies to the placental transference of obstetric drugs.

What this suggests is that ‘widely used’ obstetric and infant drugs such as phenobarbital dysregulate the infant’s dopaminergic (dopamine-activating) system, permanently reducing his potential for pleasure and creating an imbalance he later seeks to redress through dopaminergic compulsions – substance-use disorders involving drugs such as cannabis, heroin, or LSD, say. Or sexual addiction. And, while the nature of pornography is determined by the culturally sanctioned birth abuses of mothers and babies, the impact of pornography is determined by the susceptibility created by drugs given to mothers and children.

What I began to understand about the stories of my father and my grandfather is that their stories were about detachment. Each man detached from his emotions by using alcohol to numb the pain caused by living.

Bottom lines are addictive behaviours that we make a conscious choice not to repeat. For example, a recovering cocaine addict would create a bottom line that they will not use a mind- or mood-altering substance to deliberately get high. A recovering sex addict might create a bottom line not to watch pornography or not to have sex without any emotional or spiritual connection. Bottom lines are a symbol of our intentions and are very useful at a practical level to address addictions. In many recovery communities, twelve-step fellowships and addiction rehabs, there is also a concept called ‘top lines’.

Is this the first time you see her swim?” Shla’s mum asked me quietly. She was sitting right next to me, it was impossible for her to miss my tears. “Yes.” “Ah,” she said, she kept watching the pool for a few beats. “Do you need to go?” “What?” I said, confused besides upset. She turned to me, her blue eyes hard as flint. “Do you need to go?” I was trembling slightly, but I was angry, too. What right did she have to tell me not to be upset when the person I loved had lost so much? “No.” “Then you need to look back,” she said, and turned away from me. I followed her gaze to the pool and felt my heart stutter when I caught Shla pushing off the opposite wall once again. I had missed her going up to the poolside on her clutches because her mum had been practically gushing about the race and her daughter’s recovery and how she was going to win despite all odds -- everybody else in the pool was able-bodied. I could see her right leg for a moment, but it wasn’t like the other leg couldn’t have been underwater or something. I forced myself not to look away this time: She was incredibly beautiful, and after a few strokes, as captivating as any animal in its element, body blending with the water that surrounded her like it didn’t recognize it as a separate substance. And then she reached our side and turned, upside down for a few endless seconds to switch directions. Her left leg ended below the round bone of her knee like someone had photoshopped reality to erase the rest of it. I blinked and she was back in the water, more competent in it than I had ever felt on solid ground with full use of all my limbs.

Lauren promised that she wouldn’t run away again if I would only let her come home. I wanted to believe her, so I asked the psychologist what we should do. She said that taking Lauren home would be a bad idea. It was incredibly hard to tell Lauren that she needed to stay, but I did, and immediately this changed her whole demeanor. She became angry and sullen, the exact same Lauren I was used to seeing at home, which broke my heart. Before being discharged,

God of our understanding: A concept that encompasses every person’s understanding of a higher power and pointedly developed to move the addict away from self-will and into asking for help and developing a spiritual concept. Gossip: In the 12 step community and programs, gossip is considered a corrosive habit since it can trigger others to use their substance.

Addicts feel like they’re split because they are—they’re driven by their addiction, which wants only to continue using the substance, no matter what. At the same time, they may also be able to see, at least occasionally, the damage their addiction is doing, but they still feel unable to stop.

There are controlled ACT studies on work stress, pain, smoking, anxiety, depression, diabetes management, substance use, stigma toward substance users in recovery, adjustment to cancer, epilepsy, coping with psychosis, borderline personality disorder, trichotillomania, obsessive–compulsive disorder, marijuana dependence, skin picking, racial prejudice, prejudice toward people with mental health problems, whiplash-associated disorders, generalized anxiety disorder, chronic pediatric pain, weight maintenance and self-stigma, clinicians’ adoption of evidence-based pharmacotherapy, and training clinicians in psychotherapy methods other than ACT. The only sour notes so far are the use of ACT for more minor problems, where existing technology exceeded ACT outcomes on some measures (e.g., Zettle, 2003).

I wanted to feel connected to being Native, and to being Cheyenne, but I didn't quite know how and didn't even know any other Cheyenne people who weren't in my family. Being in recovery seemed to fulfill that in some way. Native people were in recovery everywhere. Had found out that they couldn't not take substance use to its abuse point. Had found out that some wounds were bottomless holes asking to be filled every day. Running alone did what I needed done to keep sober. So that's what I kept doing. Every day.

Many of us find that we have squandered our own creative energies by investing disproportionately in the lives, hopes, dreams, and plans of others. Their lives have obscured and detoured our own. As we consolidate a core through our withdrawal process, we become more able to articulate our own boundaries, dreams, and authentic goals. Our personal flexibility increases while our malleability to the whims of others decreases. We experience a heightened sense of autonomy and possibility. Ordinarily, when we speak of withdrawal, we think of having a substance removed from us. We give up alcohol, drugs, sugar, fats, caffeine, nicotine—and we suffer a withdrawal. It’s useful to view creative withdrawal a little differently. We ourselves are the substance we withdraw to, not from, as we pull our overextended and misplaced creative energy back into our own core. We begin to excavate our buried dreams. This is a tricky process. Some of our dreams are very volatile, and the mere act of brushing them off sends an enormous surge of energy bolting through our denial system. Such grief! Such loss! Such pain! It is at this point in the recovery process that we make what Robert Bly calls a “descent into ashes.” We mourn the self we abandoned. We greet this self as we might greet a lover at the end of a long and costly war.