Trauma Informed Practice Quotes

We could simply have used any of a number of reasonably priced handheld devices that train people to slow their breathing and synchronize it with their heart rate, resulting in a state of “cardiac coherence” like the pattern shown in the first illustration above.9 Today there are a variety of apps that can help improve HRV with the aid of a smartphone.10 In our clinic we have workstations where patients can train their HRV, and I urge all my patients who, for one reason or another, cannot practice yoga, martial arts, or qigong to train themselves at home. (See Resources for more information.)

Noemy says, “I guess it’s just the idea of love I miss. And, well, it was a good kiss.” Her smile turns rueful. “At least I got some practice.” A wonderful idea occurs to Abel. “Do you need more practice?” “Huh?” “We could practice, if you wanted."He smiles as he starts to explain."Remember what I told you on Genesis? I’m programmed with a wide array of techniques for providing physical pleasure, via every activity from kissing to the more arcane positions for sexual intercourse. Although I’ve never performed any of them before, I’m confident I could do so very skillfully.” She stares at him, eyes wide. Since she is swift to voice objections if she has them, Abel takes her silence as an encouraging sign. So he sits up on the bed to explain the further compelling reasons now coming to mind. “Humans need a certain amount of physical release and comfort in order to be psychologicallly healthy. You’ve been away from your family and friends for some time, and have endured considerable trauma, suggesting you are in even greater need than usual. I have all the information and technique necessary to be an excellent partner, my body is designed to be appealing, and of course I can neither carry disease nor impregnate you. We have total privacy and many hours of spare time. Conditions for intercourse would seem to be ideal.

People in the West need to know that most of the spiritual, intellectual, and cultural products of South Asia are tainted by Brahmanism. What may have offered you liberation and healing also causes caste-oppressed people to suffer. You don't have to give up those practices or concepts, but the call is to be intentional and acknowledge the caste harm. Your faith is bound to the violence it sanctions. For practitioners of Brahminical traditions, this reckoning may be painful. It's hard to admit the gulf between your values and the history of your spiritual practice, but if you do not wish to be complicit in the suffering of others, then you must confront these truths. When we exalt some aspects of spiritual practices, we cannot be fully aware and present. People enter spiritual practices and surrender everything without critical judgment and informed consent. Any faith is a practice of teachings that come from an ego, and those can then be interpreted by bad actors. To my mind, part of being a seeker is to interrogate all teachings and practices, to stay soft and flexible as opposed to rigid and dogmatic, to move slowly enough to be able to see when we're being blinded to the truth.

These are things to have under your belt in order to make and strengthen boundaries: Educate them. To be blunt, narcissists aren’t exactly in tune with their interpersonal or communication skills. Try using incentives or other motivators to get them to pay attention to how their behavior affects others. They may not empathize or seem to get what you’re saying, but at least you can say you tried to look at it from your point of view. Understand your personal rights. In order to demand being treated fairly and with respect, it’s important to know what your rights are. You’re allowed to say no, you have a right to your feelings, you are allowed privacy—and there are no wedding or relationship vows that say you are at the beck and call of your partner. When a person has been abused for a long time, they may lack the confidence or self-esteem to take a stand on their rights. The more power they take back, though, the less the abuser has. Be assertive. This is something that depends on confidence, and will take practice, but it’s worth it. Being assertive means standing up for yourself and exuding pride in who you are. Put your strategies into play. After the information you’ve absorbed so far, you have an advantage in that you are aware of your wants, what the narcissist demands, what you are able to do and those secret tiny areas you may have power over. Tap into these areas to put together your own strategies. Re-set your boundaries. A boundary is an unseen line in the sand. It determines the point you won’t allow others to cross over or they’ll hurt you. These are non-negotiable and others must be aware of them and respect them. But you have to know what those lines are before making them clear to others. Have consequences. As an extension of the above point, if a person tries ignoring your boundaries, make sure you give a consequence. There doesn't need to be a threat, but more saying, “If you ________, we can’t hang out/date/talk/etc.” You’re just saying that crossing the boundary hurts you so if they choose to disregard it, you choose not to accept that treatment. The narcissist will not tolerate you standing up for yourself, but it’s still important. The act of advocating for yourself will increase your self-confidence, self-esteem and self-worth. Then you’ll be ready to recover and heal.

Of special concern to restorative justice are the needs of crime victims that are not being adequately met by the criminal justice system. Victims often feel ignored, neglected, or even abused by the justice process. This results in part from the legal definition of crime, which does not include victims. Crime is defined as against the state, so the state takes the place of the victims. Yet victims often have a number of specific needs from the justice process. Due to the legal definition of crime and the nature of the criminal justice process, the following four types of needs seem to be especially neglected: 1. Information. Victims need answers to questions they have about the offense—why it happened and what has happened since. They need real information, not speculation or the legally constrained information that comes from a trial or plea agreement. Securing real information usually requires direct or indirect access to offenders who hold this information. 2. Truth-telling. An important element in healing or transcending the experience of crime is an opportunity to tell the story of what happened. Indeed, it is often important for a victim to be able to retell this many times. There are good therapeutic reasons for this. Part of the trauma of crime is the way it upsets our views of ourselves and our world, our life-stories. Transcendence of these experiences means “restorying” our lives by telling the stories in significant settings, often where they can receive public acknowledgment. Often, too, it is important for victims to tell their stories to the ones who caused the harm and to have them understand the impact of their actions. 3. Empowerment. Victims often feel like control has been taken away from them by the offenses they’ve experienced—control over their properties, their bodies, their emotions, their dreams. Involvement in their own cases as they go through the justice process can be an important way to return a sense of empowerment to them. 4. Restitution or vindication. Restitution by offenders is often important to victims, sometimes because of the actual losses, but just as importantly, because of the symbolic recognition restitution implies. When an offender makes an effort to make right the harm, even if only partially, it is a way of saying “I am taking responsibility, and you are not to blame.” Restitution, in fact, is a symptom or sign of a more basic need, the need for vindication. While the concept of vindication is beyond the scope of this booklet, I am convinced that it is a basic need that we all have when we are treated unjustly. Restitution is one of a number of ways of meeting this need to even the score. Apology may also contribute to this need to have one’s harm recognized. The theory and practice of restorative justice have

To quiet the land. When there has been unspecific trauma on the land and residents feel the impact, it is possible to do a constellation to identify the trauma and ask blessing of the land To inform land use: reforestation, development of both the land and communities that interface with the land To inform architectural design: Identify locations for green spaces and test environmentally sound building materials To inform energy choices: passive solar, hydro, wind, alternative building practices To support real estate transactions- Why won’t a place sell, supporting potential buyers to be able to look at properties in a systemic way To support environmentally based community action agencies Work with pets- both for veterinary practice and to

In his recent guest editorial, Richard McNally voices skepticism about the National Vietnam Veteran’s Readjustment Study (NVVRS) data reporting that over one-half of those who served in the Vietnam War have posttraumatic stress disorder (PTSD) or subclinical PTSD. Dr McNally is particularly skeptical because only 15% of soldiers served in combat units (1). He writes, “the mystery behind the discrepancy in numbers of those with the disease and of those in combat remains unsolved today” (4, p 815). He talks about bizarre facts and implies many, if not most, cases of PTSD are malingered or iatrogenic. Dr McNally ignores the obvious reality that when people are deployed to a war zone, exposure to trauma is not limited to members of combat units (2,3). At the Operational Trauma and Stress Support Centre of the Canadian Forces in Ottawa, we have assessed over 100 Canadian soldiers, many of whom have never been in combat units, who have experienced a range of horrific traumas and threats in places like Rwanda, Somalia, Bosnia, and Afghanistan. We must inform Dr McNally that, in real world practice, even cooks and clerks are affected when faced with death, genocide, ethnic cleansing, bombs, landmines, snipers, and suicide bombers ... One theory suggests that there is a conscious decision on the part of some individuals to deny trauma and its impact. Another suggests that some individuals may use dissociation or repression to block from consciousness what is quite obvious to those who listen to real-life patients." Cameron, C., & Heber, A. (2006). Re: Troubles in Traumatology, and Debunking Myths about Trauma and Memory/Reply: Troubles in Traumatology and Debunking Myths about Trauma and Memory. Canadian journal of psychiatry, 51(6), 402.

It is the integrative synergy of the arts, based on cultural traditions and current trauma-informed practice, that is requisite to addressing traumatic stress with most children, adults, families, groups, and communities.

But traveling faster than light would require infinite energy; it is possible on paper, not in practice. More recently, physicists have theorized other ways that physical travel into the past could be achieved, but they are still exotic and expensive. A technological civilization thousands or more years in advance of our own, one able to harness the energy of its whole galaxy, could create a wormhole linking different points in the fabric of spacetime and send a spaceship through it.8 It is an idea explored widely in science fiction and depicted vividly in Christopher Nolan’s 2014 film Interstellar. But all this is academic for our purposes. For Gleick, what we are really talking about with time travel is a thought experiment about the experiencer—the passenger—in a novel, disjointed relationship to the external world. We can readily perform feats of “mental time travel,” or at least simulate such feats, as well as experience a dissociation between our internal subjective sense of time and the flux of things around us and even our own bodies.9 According to Gleick, part of what suddenly facilitated four-dimensional thinking in both popular writing and the sciences was the changing experience of time in an accelerating society. The Victorian age, with its steam engines and bewildering pace of urban living, increased these experiences of dissociation, and they have only intensified since then. Time travel, Gleick argues, is basically just a metaphor for modernity, and a nifty premise upon which to base literary and cinematic fantasies that repair modernity’s traumas. It also shines a light on how confused we all are about time. The most commonly voiced objection to time travel—and with it, precognition—is that any interaction between the future and past would change the past, and thus create a different future. The familiar term is the grandfather paradox: You can’t go back in time and kill your grandfather because then you wouldn’t have been born to go back in time and kill your grandfather (leaving aside for the moment the assumed inevitability of wanting to kill your grandfather, which is an odd assumption). The technical term for meddling in the past this way is “bilking,” on the analogy of failing to pay a promised debt.10 Whatever you call it, it is the kind of thing that, in Star Trek, would make the Enterprise’s computer start to stutter and smoke and go haywire—the same reaction, in fact, that greets scientific claims of precognition. (As Dean Radin puts it, laboratory precognition results like those cited in the past two chapters “cause faces to turn red and sputtering noises to be issued from upset lips.”11) Information somehow sent backward in time from an event cannot lead to a future that no longer includes that event—and we naturally intuit that it would be very hard not to have such an effect if we meddled in the timeline. Our very presence in the past would change things.

To recap, here’s what we all can do to stop the mass shooting epidemic: As Individuals: Trauma: Build relationships and mentor young people Crisis: Develop strong skills in crisis intervention and suicide prevention Social proof: Monitor our own media consumption Opportunity: Safe storage of firearms; if you see or hear something, say something. As Institutions: Trauma: Create warm environments; trauma-informed practices; universal trauma screening Crisis: Build care teams and referral processes; train staff Social proof: Teach media literacy; limit active shooter drills for children Opportunity: Situational crime prevention; anonymous reporting systems As a Society: Trauma: Teach social emotional learning in schools. Build a strong social safety net with adequate jobs, childcare, maternity leave, health insurance, and access to higher education Crisis: Reduce stigma and increase knowledge of mental health; open access to high quality mental health treatment; fund counselors in schools Social proof: No Notoriety protocol; hold media and social media companies accountable for their content Opportunity: Universal background checks, red flag laws, permit-to-purchase, magazine limits, wait periods, assault rifle ban

My new book Spiritual misfits will offer you tools and skills to establish trauma-informed methods to develop long lasting and sustainable spiritual communities. It will engage you in deep and meaningful dialogue about the future intersection of faith, psychology and science and bring home the essential preliminary practices that are needed in todays diverse and complex world to build connections, enhance safety, and embody the heart of your contemplative life.

Many therapists grew up being parentified children, helpers, and/or having to manage many childhood issues on their own. These parts can easily become Self-like well-practiced therapist parts who do great work, but eventually become overwhelmed and burned out because they are child parts functioning in adult roles.

For a trauma survivor, yoga, when practiced with awareness of breath and sensation, can be a gentle way to begin to reoccupy her body. When living in a body feels safe again, yoga postures can be used therapeutically to hold and then release the trauma stored there. Often the emotional and physical releases happen without reference to the story, so the survivor is no longer trapped in the victim role.” ~Amy Weintraub

Providing choice was an indispensable part of my work with Gina. Any time that we did a mindfulness practice, I gave her a number of options: having her eyes open or closed during practice, for example, or working with anchors of attention besides her breath. The problem was that Gina believed there was a “right way” to practice mindfulness. She felt like a failure if she wasn’t sitting cross-legged with her eyes closed, attending to her breath. She wanted to heal so desperately that she was often hard on herself, pushing herself in ways that didn’t aid her healing. Over time, however, Gina began to see that being self-responsive—and respecting her window of tolerance—was a way she could honor her body and still work with mindfulness. Emphasizing choice and autonomy isn’t about coddling trauma survivors. As I mentioned earlier, there’s still room for structure and rigor in trauma-informed practice. But while we want to encourage people to stick with structures that will support their transformation, we never want to force structures upon them. We can extend survivors the trust that they know what is best for themselves at any given time, conveying an attitude of curiosity and respect in our instruction.

If stillness is being, movement is becoming. Out of causal stillness, everything arises—and fundamentally, every “thing” in our cosmos is energy. Movement, therefore, is the flow of energy, information, and creativity. It is the motion of light, heat, electricity, magnetism, gravity, and all processes of life and matter. It is emotion, thought, belief, inspiration, innovation, and creativity. Energy is intelligence in action; life is movement.