Willingness In Recovery Quotes

Part of that change is forgiveness and the willingness to look at our lives and the world differently. Ask yourself ‘Do I really want to change or do I just want to justify staying the way that I am?

In my experience the most crucial predictor of recovery is a persistent willingness to exert some effort to help yourself. Given this attitude, you will succeed.

My strength is not owed to the wounds you gave me, but my willingness to let them scar.

Limitless consciousness, source of all light and love, please lay aside for me doubt and prejudice and give me willingness to believe that you can solve this problem, too, the way you have solved other problems.

Her emergence from that institution and rebirth as an effective and innovative mental health worker is not simply a miracle. Her dedication to self-healing, her persistent attempts at creating a helpful environment, and her willingness to receiver support from those around her, reveal her recovery as the outcome of careful and courageous self-examination and hard work. (xii)

Black-and-white thinking is the addict's mentality, which can be a bar to recovery when one is still active. But an addict who finds the willingness can then rely on the same trait to stay clean: "Just don't drink," they say in AA. How's that going to work for an addicted eater? Food addicts have to take the tiger out of the cage three times a day. I've read that some drinkers have tried "controlled drinking," and it hasn't been very successful. Eaters don't just have to try it; they must practice it to survive. Having a food plan is an attempt to address that, and having clear boundaries is a key to its working. But the comfort of all or nothing is just out of reach. ... I'm saying that food addicts, unlike alcoholics and may others, have both to try for perfection and to accept that perfection is unattainable, and that the only tool left is a wholesome discipline. The problem is, if we had any clue about wholesome discipline, we wouldn't be addicts.

Meditation is a powerful practice which can help us to heal our emotional pain. To observe our thoughts and feelings requires willingness and gentleness. We cannot be rigid and harsh on ourselves and hope to feel serene. We have to be willing to go easy on ourselves. The only way to be present and gain the benefits of mindfulness is to love ourselves unconditionally. This is a gradual process.

There is a young abused girl whose recovery is dependent on your willingness to honour your calling as a pastor, social worker, psychologist, etc.

To be gentle with ourselves requires a willingness to be exposed and perhaps be hurt. As I have already suggested, there is nothing weak or ‘cowardly’ about gentleness, especially when we are relearning to live in this world by minimizing our ‘numbing strategies’ so that we can practise super self-care. When we face our fears, we are acting courageously. Courage happens in the mundane. If we observe people in our local community, we can see courage being practised all around us. Just turning up for life every day requires courage, especially when we are prepared to be present.

Vulnerability: January 8 Some of us may have made a decision that no one was ever going to hurt us again. We may automatically go on “feelings freeze mode” when faced with emotional pain. Or, we may terminate a relationship the first time we feel hurt. Hurt feelings are a part of life, relationships, and recovery. It is understandable that we don’t want to feel any more pain. Many of us have had more than our share. In fact, at some time in our life, we may have been overwhelmed, crushed, or stopped in our tracks by the amount of pain we felt. We may not have had the resources to cope with our pain or take care of ourselves. That was yesterday. Today, we don’t have to be so frightened of pain. It does not have to overwhelm us. We are becoming strong enough to deal with hurt feelings. And we don’t have to become martyrs, claiming that hurt feelings and suffering are all there is to life. We need only allow ourselves to feel vulnerable enough to feel hurt, when that’s appropriate, and take responsibility for our feelings, behaviors, and what we need to do to take care of ourselves. We don’t have to analyze or justify our feelings. We need to feel them, and try not to let them control our behavior. Maybe our pain is showing us we need to set a boundary; maybe it’s showing us we’re going in a wrong direction; maybe it’s triggering a deep healing process. It’s okay to feel hurt; it’s okay to cry; it’s okay to heal; it’s okay to move on to the next feeling, when it’s time. Our willingness and capacity to feel hurt will eventually be matched by our willingness and capacity to feel joy. Being in recovery does not mean immunity from pain; it means learning to take loving care of ourselves when we are in pain. Today, I will not strike out at those who cause me pain. I will feel my emotions and take responsibility for them. I will accept hurt feelings as part of being in relationships. I am willing to surrender to the pain as well as the joy in life.

On Amir and Dan once did a study in which they asked people how much they would pay for data recovery.4 They found that people would pay a little more for a greater quantity of rescued data, but what they were most sensitive to was the number of hours the technician worked. When the data recovery took only a few minutes, willingness to pay was low, but when it took more than a week to recover the same amount of data, people were willing to pay much more. Think about it: They were willing to pay more for the slower service with the same outcome. Fundamentally, when we value effort over outcome, we’re paying for incompetence. Although it is actually irrational, we feel more rational, and more comfortable, paying for incompetence.

Long-term, loving, erotic relationships take a lot of work, willingness, patience, compromise, deep listening and humility. Many people struggle in long-term erotic relationships, especially after the fleeting ‘falling in love’ phase has passed. Very often during the first year in a romantic relationship, euphoric and intense emotions, together with high levels of lust, sweep both parties involved off their feet. Excitement, a boost in confidence, and a carefree mood are felt by the couple. This is often described as ‘falling in love’. The couple will very often disclose sensitive secrets about themselves, yearning to feel closer to each other. They are high on life and engaged in intense, sexual romance. This can last up to 18 months depending on the couple, but more than likely it will fizzle out after just one year. All too often after 18 months, when hormone levels and feelings of lust having reverted back to normal levels, couples come crashing back down to reality. This can be very disheartening for both parties.

safely connected world: inclusiveness, willingness to repair, scaffolding, and support in struggling. This model allows people to develop security, flexibility, and coherent working models of attachment, through inclusiveness (responding to the entire range of their experience, and staying curious about internal needs, wants, desires, and beliefs, which fosters a relaxed approach to psychological exploration); a willingness to repair disruptions (as we as therapists take ownership of our own parts, while being appropriately transparent, which allows the client to learn and expect that disruption doesn’t disrupt the underlying solid therapeutic connection); scaffolding (helping the client to find the necessary baby steps in accessing their inner world, translating that into words, linking what’s going on inside their self-system with the intersubjective presence of the therapist); and support the client in a willingness to struggle (actively engaging, setting limits, making room for protest, all while staying connected through the conflict).

At the end of the day, our recovery must be based not on shame or perfectionism or the need to impress others, but on our willingness to be kind to ourselves.

First, I am thrilled that paramedics are finally getting the respect they deserve for being the professionals they can be. The scope of practice is expanding, and patient care modalities are improving, seemingly by the minute. Patient outcomes are also improving as a result, and EMS is passing through puberty and forging into adulthood. On the other hand, autonomy in the hands of the “lesser-motivated,” can be a very dangerous thing. You know as well as I do that there are still plenty of providers who operate from a subjective, complacent, and downright lazy place. Combined with the ever-expanding autonomy, that provider just became more dangerous than he or she ever has been – to the patients and to you. Autonomy in patient care places more pressure for excellence on the provider charged with delivering it, and also on the partner and crew members on scene. Since the base hospital is not involved like it once was, they are likewise less responsible for the errors and omissions of the medics on the scene. Now more than ever, crew members are being held to answer for the mistakes and follies of their coworkers; now more than ever, EMS providers are working without a net. What’s next? I predict (and hope) emergency medical Darwinism is going to force some painful and necessary changes. First, increasing autonomy is going to result in the better and best providing superior patient care. More personal ownership of the results is going to manifest in outcomes such as increased cardiac arrest survival rates, faster and more complete stroke recovery, and significantly better outcomes for STEMI patients, all leading to the brass ring: EMS as a profession, not just a job. On the flip side of that coin, you will see consequences for the not-so-good and completely awful providers. There will be higher instances of licensure action, internal discipline, and wash-out. Unfortunately, all those things will stem from generally preventable negative patient outcomes. The danger for the better provider will be in the penumbra; the murky, gray area of time when providers are self-categorizing. Specifically, the better provider who is aware of the dangerously poor provider but does nothing to fix or flush him or her, is almost certain to be caught up in a bad situation caused by sloppy, complacent, or ultimately negligent patient care that should have been corrected or stopped. The answer is as simple as it is difficult. If you are reading this, it is more likely because you are one of the better, more committed, more professional providers. This transition is up to you. You must dig deep and find the strength necessary to face the issue and force the change; you have to demand more from yourself and from those around you. You must have the willingness to help those providers who want it – and respond to those who need it, but don’t want it – with tough love by showing them the door. In the end, EMS will only ever be as good as you make it. If you lay silent through its evolution, you forfeit the right to complain when it crumbles around you.

When a man gets serious about changing he has to be willing to look at the choices he is making every day, from the most trivial to the most significant. He has to accept that no one and nothing other than him is determining what he does. If he backslides into drinking, if he returns to abusive behavior, if he cheats on his partner, it's because that's what he decided to do. In short: His change depends on his willingness to accept complete responsibility for his own actions. He has to stop blaming them on you, on his addic tion, on his childhood, or on anything else.

They are doing their best to believe that they are worthy of the compassion and humility of a stranger. A humility that dictates that while we cannot possibly understand every patient’s story perfectly, we can trust them to tell it, without imbuing it with our own biases. And when they tell their story, we can receive it, and bear witness to it. And in return for their willingness, however tenuous, to put their faith in us, we can do our best.

Parity of esteem,” in the parlance of negotiation experts, is a simple concept but requires a fundamental reorientation of behavior on both sides. Each says to the other: “I know your narrative and I reject it in its entirety, yet I accept your right to define your own narrative as you wish, and I will respect that right and its aspirations.” The important component is respect; respect is more embracive than trust. Until each side reaches a level of understanding of the other’s narrative that facilitates a willingness to accord parity of esteem, peace agreements will likely falter, perhaps not immediately but in a corrosive ambience that slowly emerges and is conducive to disregarding some of their provisions. Peace agreements are pieces of paper. The task of translating them into sustainable reconciliation is a long and difficult process; former protagonists are in “recovery.” Unless they nurture that recovery, their peace agreement will fall apart or lapse into “frozen” pacts. In Israel and Palestine there is no parity of esteem for the respective narratives and therefore no trust. This is why the onset of any negotiation is often not welcomed by either the leadership or the constituencies of either side. Instead, the prospect brings latent fears to the foreground, and the leaderships play to these fears, feeding their constituencies the same stale and divisive pronouncements about “the other” that have been repeated ad nauseam over decades. They engage in debilitating tit-for-tat exchanges, talk only about what the other side has to do, what the other side needs to tell its people, never about what they themselves have to do, what their own people need to understand. All this prepares the way, should the talks collapse, for one more repetition of the blame game and violence, which becomes self-fulfilling and self-motivating.

As I go through my life in recovery, steps six and seven come into play more actively than any other personally applicable spiritual principles. Open-minded willingness followed by active prayer through changed behavior are able to mold my character, but they do not change it. Change, true conversion, comes as a gift when I am humble enough to ask for it.

When an addict chooses to enter a recovery program, they must be prepared to change. Developing Christ like characteristics with a willingness to serve others becomes a proven foundation for a successful recovery.

Recovery is about changing behaviors, which leads to changes in thinking. It’s about positive spirituality—honesty and willingness and letting go of resentments. It’s about taking a fearless look at one’s self and the wrongs of the past. It’s about cleaning house and making amends. Recovery is about more than abstinence; it’s about becoming the kind of person who can engage in healthy relationships.

Character defects,” a phrase ripped from the pages of the Big Book, were also on the table—flaws identified by our fellow patients, like selfishness, self-absorption, dishonesty, and a lack of “willingness” to give ourselves to the program.

That willingness was the crack in my personality through which God’s energy and grace entered.

There is hope for codependents regardless of how long they have been in unhealthy relationships. Reclaiming your power and becoming a better version of yourself is possible but it starts with awareness of your situation and a willingness to change for the better.

These are the discipline of self-examination and the virtues of willingness, honesty, humility, courage, diligence, and perseverance. They are the principles that enable us to make a searching and fearless moral inventory of ourselves.

WhatsApp:+1 (971) 4 8 7 - 3 5 3 8 Email: spartantech (@) cyberservices. com Telegram:+1 (581) 2 8 6 - 8 0 9 2 My divorce left me emotionally shattered and financially strained. My Husband, who had moved to Australia, took the majority of our assets during the settlement, leaving me in a tough position. Determined to rebuild my life, I found myself making some hasty and ill-advised decisions in an effort to recover financially. One day, a friend named Moses suggested I try my hand at the stock market. He introduced me to a financial advisor he had found online, someone who seemed knowledgeable and professional. I began discussing my financial goals and strategies with the advisor over WhatsApp. She reassured me that I could make substantial returns if I played my cards right. Eager to turn my fortunes around, I followed her advice. I set up a crypto wallet and completed the KYC (Know Your Customer) verification, before investing $47,000 in USDT ERC20, a stable coin pegged to the US dollar. The advisor, seeing my willingness to invest, encouraged me to contribute more, claiming that gold was appreciating rapidly and that it was a great opportunity for further profits. Trusting her expertise, I invested an additional $150,000. At this point, I was convinced that this was a sound decision, and I felt optimistic about my financial future. However, as the weeks passed, I began to notice that I couldn't access my funds. My advisor's responses became less frequent, and when I attempted to withdraw my investment, I was met with delays and excuses. It didn’t take long for me to realize that I had fallen victim to a well-orchestrated scam. My entire investment of $200,000 had been wiped out. I was devastated, feeling both betrayed and foolish. Desperate to recover my lost funds, I began searching online for any possible solutions. That's when I came across SPARTAN TECH GROUP RETRIEVAL, a company specializing in the recovery of lost funds from scams and fraudulent schemes. Their professionalism and expertise gave me hope. After working with them, my funds were successfully recovered, and I learned invaluable lessons along the way. This experience taught me the importance of due diligence, the risks of blind trust, and the need to be cautious when dealing with online investments. If you ever find yourself in a similar situation, I strongly encourage you to reach out to experts like SPARTAN TECH GROUP RETRIEVAL. They helped me reclaim my lost funds and restore my faith in the process of rebuilding my life.

This was to take a piece of paper and review one’s life against the “Four Absolutes,” the principles of honesty, purity, unselfishness, and love which the Group had derived from the Bible’s Sermon on the Mount. Specifically how this was to be done was anyone’s guess. There is no body of writings that elaborates the concept, no collection of stories or shared experience that elucidates the practice. It is only when it is reconceived in AA that self-examination becomes a full-fledged spiritual discipline in its own right. The OG framework is retained, but its scope is greatly expanded to encompass eight clearly delineated Steps. Each of these Steps combines and integrates the practice of self-examination with other specific disciplines (e.g., confession, surrender, restitution, prayer, meditation) as well as with specific virtues (e.g., willingness, honesty, humility, justice, faith, courage) that expand on the Four Absolutes. This practice begins in Step 4 with a general examination that covers our entire lives and which places a special

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