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Trauma Quotes

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Trauma Quotes

“We ontkenden de fouten van de ander niet. We wonnen hen terug door gebed. We vroegen Christus om met Zijn liefde in ons te komen en door ons heen naar die andere persoon toe te gaan, herinneringen te genezen en alles wat goed en mooi was aan die ander naar boven te laten komen”

“Con questo libro ho cercato di chiudere il capitolo, fino a oggi, più lungo e cupo della mia vita. Sono profondamente sollevata di esser riuscita a trovare le parole per esprimere tutto l’impronunciabile, tutte le contraddizioni. Vederle stampate davanti a me, mi aiuta a guardare avanti con fiducia. Perché ciò che ho vissuto, mi ha reso anche forte: sono sopravvissuta alla prigionia nella segreta, mi sono liberata da sola e non mi sono piegata. So che sono in grado di destreggiarmi anche nella vita in libertà. E questa libertà comincia adesso, quattro anni dopo il 23 agosto 2006. Solo adesso posso tirare una riga e dire veramente: sono libera.”

“When a narcissist and flying monkeys see that you are onto their sly tricks, they will argue with you. This is their final attempt to find a way out of getting caught. No matter how much they scream, cuss, and fight with you, their arguments are to trip you up. They want to provoke you into more conflicts. Remember, they crave narcissistic supply. This is why they are projecting and gaslighting you. They need you to have a negative emotional reaction to them. It feeds the fuel with them. Don’t participate in the drama, denial, and dysfunction.”

“I have tried to communicate my ideas in a language that preserves connections, a language that is faithful both to the dispassionate, reasoned traditions of my profession and to the passionate claims of people who have been violated and outraged. I have tried to find a language that can withstand the imperatives of doublethink and allows all of us to come a little closer to facing the unspeakable.”

“BALADA RANTING KERING DI TANAH SUWUNG I. Mijil — Kisah yang Dilahirkan dari Pintu yang Keliru Pada malam kelahiranmu, waktu tersandung kaki sendiri. Wuku yang mestinya sunyi tiba-tiba retak seperti periuk jatuh ke tanah— pertanda luka di bibir desa: “janma ing mangsa tan ana pancer.” Ia yang lahir tanpa pusat, tanpa tempat menambat napas. Ibu menjerit tanpa suara, tali terputus penghubung jiwa tumpas ruh tak terlihat, ia yang disebut orang: buta mangili, perusak garis nasib sendiri. Langit merah mengucur darah hewan kurban disembelih untuk ruwatan. II. Maskumambang — Tubuh yang Melayang Tanpa Rumah Ranting-ranting kering merunduk di bawah cahaya purnama raya. Angin malam menggigil menyebut nama dalam lafal yang paling ganjil— tidak lembut, tidak akrab, dunia yang menolak mengakui kehadirannya. Makhluk sawah makhluk rimba mengembik, melenguh, melolong, lalu pergi tanpa menoleh. “Anak durjana,” bisik mulut-mulut dari balik pintu berpalang jati. “Kelahiran yang ditolak bumi, tidak dibawa lintang waluku.” Dan seorang lelaki kehilangan kewarasan, menggantung diri di pohon randu layang kendat pratanda pati. Bayang Sukerta ing mongso ketigo Suryasengkala: Anggatra Rasa Tunggal Sirna III. Sinom — Upacara Penolak Bala Para tetua menggelar sesaji: jajan pasar, kemenyan arang gosong, jenang sengkolo, tumpeng robyong, pala pendem, sego golong, banyu kendi sendang keramat, cengkir gading, kembang telon, seekor sapi tumpah darahnya dipersembahkan memetakan arah sengkala yang membayangi. Doa-doa terlontar seperti tombak, menikam udara tumpat-padat menghantam dada malam. Bisik roh tanah memburu mimpi: “Dudu salahé, nanging ora ana sing wani ngakoni.” Rumah pertama mengeras pada telunjuk terbakar serupa kutuk tangan makhluk tak kasat mata. Angin selatan mengamuk, membawa hama, membawa isyarat celaka. Nama berhembus seperti dongeng petaka berbisik dari bibir ke bibir. IV. Dhandanggula — Kisah Panjang yang Tak Mau Mati Tahun berganti musim, dan cerita tumbuh seperti jamur merasuk ruh para leluhur di dinding lembab ingatan orang. Mereka bilang; ia hanya setengah manusia— setengah anak padi, setengah anak badai. Lahir dari rahim peristiwa hingar-bingar yang tak pernah benar-benar dipahami. Mitos menyebut: “janma saka papat kiblat, kang nggawa lamur saka kidul.” Seekor ular membelit takdir menampak diri di belakang bukit bukan binatang, kata mereka. barangkali saudara tua yang gagal lahir, kata yang lain penjaga kubur tak pernah tidur.”

“BALADA RANTING KERING DI TANAH SUWUNG V. Durma — Kebrutalan yang Tak Dapat Dihindari Pada masa itu kau tumbuh seperti pohon hilang akar. Orang-orang melihat ranting garing layak dibakar. Tangan-tangan mengusirmu, kata-kata meludahkan kutuk, dunia menyumpahimu tawa sinis nasib buruk. Namun kau tetap hidup, walau setengahnya hancur di tangan kemalangan. Ada serpih mantra tua yang mengendap dalam dada— bukan sakti yang menyelamatkan, melainkan sakti yang terus bertahan melawan dunia membabi-buta hasrat yang ingin menyudahi takdir. VI. Pangkur — Nafsu Waktu yang Ingin Menegukmu Makhluk-makhluk tanpa nama membayang langkah: bayangan panjang, aroma tanah basah, bisik-bisik menjalar seperti patuk taring ular di bawah runduk pokok bambu. Mereka melihat jazad bersumpah yang nir wujud kadang jalma seperti hewan, kadang manusia tak berwajah kadang bayang menekuk cahaya, kadang tubuh kosong tanpa ruh gentong penuh suara-suara hilang melesap dari masa lalu. Kisah kembali ke orang desa kabar buruk yang malas mati. Terbawa angin serupa pesan, dipindahkan tangan serupa kayu sekeras batu tonggak peringatan, diulang mantra jopa-japu doa menakar langit hitam menyapu malam paling sangit. VII. Megatruh — Jiwa yang Memisahkan Diri Malam paling wingit adalah pisau. Bilah tajam memotong bayangan hingga terlihat inti terdalam. Di sana kau menyaksi bisu: cahaya kecil, ringkih dan rapuh, bergetar seperti bayi mencari ibu. ia bukan hantu yang menakutimu. Ia bukan kutuk yang menempel di napasmu. Ia adalah separuh jiwa yang tak sempat menjadi tubuh. Ruh mendekat perlahan. Tangannya bening, seperti embun yang tidak berhasil jatuh ke daun. Ranting garing yang bukan sampah— gores luka pohon purba yang pernah menyimpan cahaya suci. “Bukan kau yang diusir,” bisiknya melalui dingin yang merambat. “Akulah yang tidak sempat hidup— dan kaulah rumah terakhirku.” Dadamu retak menampung tangis yang tak bersuara. Untuk pertama kalinya kau tidak takut pada kesunyian— karena kau tahu kesunyian itu adalah anak kecil yang kini duduk di pangkuanmu mencari dunia yang pernah menolaknya. VIII. Pocung — Penutup Takdir Pertanyaan arkais kembali menggigil: “Kapan cendala akan berakhir?” “Kapan asal ditatap tanpa gentar?” Kubur itu tak pernah ada. Tidak ada tanah yang sanggup menerima namanya. Tidak ada batu nisan yang menuliskan napas yang gagal menjadi bayi. Namun malam ini, ketika kau berdiri di Tanah Suwung, ada satu pancer yang kembali— perlahan, lirih, takjub. Suwung membuka tubuhnya dan menaruh ia di tengah-tengahnya sebagai cahaya yang terlalu kecil untuk menerangi dunia, namun cukup untuk menuntunmu pulang kepada dirimu sendiri. Ia yang dulu hilang akhirnya menemukan pusatnya. Dan ranting kering yang dulu dicampakkan kini berdiri tegak menyimpan dua jiwa— satu yang hidup satu yang tidak sempat— keduanya akhirnya lengkap di bawah langit yang tidak lagi menolak kehadiranmu. Desember 2025”

“Traumatized people chronically feel unsafe inside their bodies: The past is alive in the form of gnawing interior discomfort. Their bodies are constantly bombarded by visceral warning signs, and, in an attempt to control these processes, they often become expert at ignoring their gut feelings and in numbing awareness of what is played out inside. They learn to hide from their selves.” (p.97)”

“Some dissociative parts of the personality, living in trauma time, may experience the same emotion no matter the situation, such as fear, rage, shame, sadness, yearning and even some positive ones just as joy. * Other parts have a broader range of feeling. Because emotions are often held in certain parts of the personality, different parts can have highly contradictory perceptions, emotions, and reactions to the same situation.” * This explains many feelings, emotions, and doubts about the unknown haunting us at times. * Awareness and discovering the inner world may help, tremendously.”

“Some dissociative parts of the personality, living in trauma time, may experience the same emotion no matter the situation, such as fear, rage, shame, sadness, yearning and even some positive ones just as joy.”

“No one is ever going to understand. If it ever comes out, everyone’s just going to think I’m crazy. That I’m young and I don’t know what I’m talking about. That I’m a victim and my feelings are all a result of my trauma. I think that’s what hurts the most. I lived through all of it. I saw and felt and experienced more in one Summer than I think most people experience their entire lives, but in the end? I’m just a girl who no one will ever understand. There’s so much about me that will never be the same.”

“She doesn’t mean to make me feel like a freak, not on purpose. It’s when she says I’m drawn to you, because you’re a strong man, like Caleb. When she says I kissed you because sex is the way I’ve been conditioned to get my way, that it’s all psychological, and it’s all because Caleb fucked with my head. I can’t stand it. I can’t have everything I feel, reduced to a textbook description that fits me, and millions of other broken idiots. More than that, I can’t stand thinking that maybe…she’s right. Maybe I don’t really love Caleb, maybe my brain made it up so I wouldn’t kill myself or feel so scared and alone. Maybe I’ll accept that one day and I won’t be able to stop having nightmares. Maybe I’ll never trust another emotion I ever have again. Who’s going to love a girl like that, Reed? Who’s ever going to love a freak like me?” She collapsed onto her bed and rolled into a ball, crying and rocking.”

“Yo sé que la heladera me ayudó a olvidar, como si el recuerdo también quedase congelado, aunque, por supuesto, los aparatos no dan frío: en eso son parecidos a los ataúdes. Los ataúdes también son una caja donde se encierra lo que debemos olvidar para seguir adelante. [...] Pero olvidar es mucho más fácil de lo que dicen y manejar el trauma se puede ocultar detrás de migrañas ficticias, cansancio y malhumor." "Cementerio de heladeras" (p.177; 182)”

“Unspeakable feelings need to find expression in words. However... verbalization of very intense feelings may be a difficult task.”

“You can't be serious. Your temple was destroyed two thousand years ago and you're grieving today?” Yes, as if it had happened only yesterday. “A lot of people have told me the Jews were crazy,” she said. “They were right.” Yes, we're crazy. “It's human nature to forget what hurts you, isn't it? Wasn't forgetfulness a gift of the gods to the ancient world? Without it, life would be intolerable, wouldn't it?” Yes, but the Jews live by other rules. For a Jew, nothing is more important than memory. He is bound to his origins by memory. It is memory that connects him to Abraham, Moses and Rabbi Akiba. If he denies memory he will have denied his own honor. “So you insist on keeping all your wounds open?” Those wounds exist; it is therefore forbidden and unhealthy to pretend that they don't.”

“I was walking along one day and smacked into this wall called hope deferred and depression and...grief. And it wouldn't budge. After some time, I realized this darkness I'd found myself in was called grief. I'd been through so much trauma, everything about me- including my body, emotions and soul, was shutting down and going into preservation mode. I entered a season where the battle caught up with me and I realized just how badly I'd been beaten and torn up, inside and out.”

“It's hard to explain to Tiana that her feelings about this aren't indicative of what a great guy her 'daddy' is but rather an indictment against how awful all the adults in her life have been...If you haven't had proper love and care, then a substitute will feel like the real thing, because you've got nothing to compare it to. For Tiana, whose entire fifteen years on the earth have been filled with physical violence, neglect, and horrific abuse, this analogy doesn't really make sense. Her 'daddy' is the first person who's shown her any type of kindness, who's modeled what a 'real' family looks like- even though after dinner he takes her and the other girls out and sells them on the street.”

“c'est que je ne suis pas nette, pas franche, je n'ai pas grand-chose à donner et je ne sais pas le donner, je ne sais pas lâcher prise, je n'aime pas qu'on me touche, je n'aime pas me déshabiller. Sans qu'ils le sachent, et sans que je le sache non plus d'ailleurs, je déposais mon passé, mon impasse, ma dureté entre leurs mains, même brièvement.”

“Wissen Sie, diese Ünfähigkeit zu spüren wird von der Seele als eine Art Schutzschild beispielsweise nach einer Traumatisierung aufgebaut. Das ist ganz natürlich und auch sehr nützlich. Es bewahrt Sie davor, Unerträgliches zu fühlen. Irgendetwas hat Sie veranlasst, sich zu schützen. Sie spüren sich selbst erst dann, wenn es schon fast zu spät ist, wenn Ihre Gefühle sich in einer Panikattacke entladen. Und wir müssen rausfinden, welche Verletzung bei Ihnen diese Reaktion ausgelöst haben könnte.”

“Those who were molested or beaten as children or teenagers might later be vulnerable to sexual abuse or violence, because their natural impulses to protect themselves and protest (physical and verbal) were extinguished. Expectation of hurtful treatment by others or one's own failed capabilities can stubbornly persist despite overwhelming evidence that such is no longer the case.”

“Dr. Peter Levine, who has worked with trauma survivors for twenty-five years, says the single most important factor he has learned in uncovering the mystery of human trauma is what happens during and after the freezing response. He describes an impala being chased by a cheetah. The second the cheetah pounces on the young impala, the animal goes limp. The impala isn’t playing dead, she has “instinctively entered an altered state of consciousness, shared by all mammals when death appears imminent.” (Levine and Frederick, Waking the Tiger, p. 16) The impala becomes instantly immobile. However, if the impala escapes, what she does immediately thereafter is vitally important. She shakes and quivers every part of her body, clearing the traumatic energy she has accumulated.”

“SUNYA RURI Dalam ruang yang menelan semua suara, sebelum gema sempat lahir, aku mendengarnya— batin suwung yang lebih lembut daripada embusan roh saat keluar dari ubun-ubun bayi yang baru lahir. Ia tidak datang sebagai ancaman, tidak pula sebagai pelipur, melainkan sebagai bayangan purba yang pernah berdiri di sampingku ketika aku belum sepenuhnya menjadi manusia. "Monggo pinarak..." bisiknya lirih, selembut abu dupa yang jatuh dari piringan gerabah. "Aja sumelang. Sepi ora bakal nglarani," "kejaba tumrap jiwa kang sinangkèr ing jeroning raga." Aku tidak menjawab, hanya berusaha memahami. Suwung tidak membutuhkan jawaban. Ia telah berada dalam nadiku sejak sebelum aku sadar aku punya tubuh. Lewat tatapannya yang tidak berkelopak, aku melihat ulang diriku sendiri seperti cuplikan upacara kematian kecil-kecilan: detik ketika harapan direbahkan, detik ketika aku membunuh sesuatu dalam diriku tanpa tahu apa yang sebenarnya ingin kuakhiri— nyeri atau ketidakpastian. "Ngertenono..." bisiknya lembut, seolah mencatat sesuatu pada lontar tak terlihat. "Sliramu nyepélékaké akalmu, padhahal kuwi mung bocah lugu sing kok kunci ing sanggar pamujan sing suwé ora kok buka— ngantemi gapura nganti tangané dadi pringga swara." Aku menelan kekosongan itu. Suwung memiringkan tubuhnya pelan, seakan menghirup aroma ketakutanku seperti kemenyan yang baru menyala. “Apa tresna mbingungake atimu?” suara itu menelusup lembut. "Sliramu takon jujuring liyan, déné awakmu dhéwé nganggo klambiné cidra kang wus dadi jubah ngebaki raga— nganti awakmu lali, ing ngendi mapané cahyaning pasuryan asli.” "Lan ing saben dina, kok ndhudhuki wewayangan, amung nedya nemu kulit garing tanpa isèn-isèn katresnan.” Kesunyian mengental. Ia menaruh telinganya di dadaku seakan mendengarkan gending yang patah ritmenya. “Payokna..." bisiknya lirih "Amarga ana swara anom ing jeroning kalbu kang tansah kok sédani déning karepmu dadi lumrah, arep tinampa ing bebrayan agung, lan kapéngin tan ngrépotaké sapa-sapa.” "Nanging, apa artiné tentrem, yèn saben napasmu mung gema saka kersané liyan? Bukakna lawang sanggar kasepèn, sawangen cahyané dhéwé ing jeroning pepeteng." Ia menutup mata. Sunyi Ruri menyetel dirinya pada frekuensi yang bahkan para leluhur pun tak berani sentuh. “Swara kuwi…” bisiknya hampir tak terdengar, "Kaya déné cempening mendha ing padhang, kang lumayu ing palataran laramu kang lawas." "Dheweke sesambat dudu amarga arep kinurban, nanging awit dheweke wis ngerteni: yèn sliramu tan nate bali kanggo nylametke." Tubuhku gemetar. Suwung tersenyum tipis, seperti retakan kecil pada batu padas. “Lara Ati..." ucapnya lirih. “Kuwi satunggaling sato alus. Dheweke tansah ngentèni. Dheweke tan lumaku menyang ngendi-ngendi. Dheweke lungguh— kaya déné aku— kanthi sabar nunggu wektu, nalika sliramu pungkasané wani mandheg anggènira lumayu.” Aku kaku seperti arca yang siap dipahat ulang. “Sliramu kepéngin dadi béda,” suara itu meluncur lembut, “nanging, kamulyan tan lair saka panulakan. Kamulyan tuwuh saka jeroning wantèr kang wani mbukak gapura dhiri kang njalari kalbunira gumeter.” Ia bergerak mendekat. Bisikannya menusuk pori-poriku: “Yèn sliramu kepéngin sirep saka swaraning cempe kang kebak sangsara kuwi..." "Sliramu kudu bali. Mulih menyang papan kang sinengker ing ngendi rare kuwi nemoni pati kaping sepisan.” Aku memejamkan mata. Dan saat itulah aku paham— kesunyian bukan lagi musuh, bukan lagi kehampaan yang mencekik, melainkan satu-satunya suara yang sanggup menampung semua jeritan. tanpa murka tanpa pamrih tanpa vonis hanya ikhlas. Desember 2025”