Service and Gratitude as Lifelong Practice

Posted on by helpingsoul

Why Giving Back to Others and Acknowledging What You Have Received Are Foundational to Sustained Growth — In Recovery and Beyond

A substantial revision of an earlier 2014 post on the twelfth step of Alcoholics Anonymous. The principles are sound. The framing has been broadened to address recovery and growth in their many forms.

The twelfth step of Alcoholics Anonymous, in its original wording, reads: Having had a spiritual awakening as the result of these Steps, we tried to carry this message to alcoholics, and to practice these principles in all our affairs.

When I first wrote about this step in 2014, I was attending Adult Children of Alcoholics meetings as part of my own work. I was trying to understand my father, who has been in recovery for many decades, and trying to understand the legacy of growing up around his alcoholism. The twelve-step framework gave me one lens for thinking about the principles of sustained recovery — practical principles that have remained meaningful to me, even as my clinical work has expanded into other territories of healing.

What I have come to recognize, in the years since, is that the principles in this final step are not unique to recovery from alcohol. They name something true about how sustained growth actually works, for anyone doing meaningful inner work. The specific frame of AA is one expression of these principles. The principles themselves apply much more broadly. They apply to anyone in recovery from any addiction. They apply to anyone doing trauma recovery. They apply to anyone working through grief. They apply to anyone trying to live a more conscious life than they were trained to live.

This article is a broadening. The twelve-step community will recognize the source material. Anyone outside of that community can engage the same principles in their own context. Both readings are valid.

Recovery as continuing rather than completed

The original twelfth step recognizes that the work does not end when the immediate crisis is over. The recovering alcoholic who has stopped drinking has not finished. The work continues for the rest of their life. Maintaining the change is a daily practice rather than a destination.

The same is true for recovery from any meaningful pattern. The person who has done significant work on attachment trauma does not finish that work. The patterns may quiet. The reactivity may soften. New responses become available. And the underlying conditioning, formed across childhood, continues to surface periodically in ways that require continued attention. The work becomes a practice rather than an event.

This is honest. It is also, in some ways, freeing. The pressure to complete the work — to arrive at some final state of healing where the past no longer affects you — is a pressure that produces shame when the work continues to be needed years later. Recognizing that this is how sustained recovery actually works removes the pressure. You are not failing because the work continues. The work continues because that is what the work is.

Service as the natural extension of recovery

When someone has done significant work and arrived at greater stability, the question of what to do with what they have learned becomes meaningful. The original twelfth step answers this question directly: carry the message. Help others who are still in the early stages of the work you have completed.

In the AA context, this means becoming a sponsor, attending meetings to support newcomers, sharing your experience and strength and hope. The frame is specific. But the underlying principle is broader. The person who has done significant work has something genuine to offer others. The offering is part of what sustains the person’s own continued recovery.

This is not theoretical. There is research support for the observation that helping others produces durable benefits for the helper, sometimes more than the helped. The act of using your experience in service to someone else integrates the experience in a way that solitary processing does not. Telling your story to someone who needs to hear it makes the story more real, more integrated, more useful. The service is its own form of practice.

This applies regardless of the specific recovery context. The adult who has worked through their own attachment wounds becomes valuable to other adults doing similar work. The person who has navigated significant grief has something to offer others facing loss. The person who has come out the other side of any meaningful struggle carries knowledge that, shared appropriately, helps the people behind them on the path.

The service does not have to be formal. It can be the conversation with a friend who is struggling, where you share what you learned in your own version of that struggle. It can be the listening you offer when someone needs to be heard. It can be the patience you extend to someone earlier on a path you have walked. The service is whatever you do with what you have learned, in genuine response to what someone else needs.

Gratitude as the practice that sustains everything else

The other principle named in the twelfth step is gratitude. The recovering alcoholic, having received help, is asked to recognize what they have been given. This recognition produces a particular kind of stability. The person who can acknowledge what they have received does not have to carry the alone-against-the-world stance that often precedes addiction and other forms of struggle.

Gratitude, properly understood, is not a positive-thinking practice or a forced sunny disposition. It is the honest recognition of what is true. You are alive. Someone helped you. The conditions for your current state, whatever it is, include the contributions of many people, many circumstances, many fortunate alignments alongside the difficult ones. Acknowledging this is not optimism. It is accuracy.

There is also research on this. The work of Robert Emmons at UC Davis, who has been studying gratitude for several decades, has shown that consistent gratitude practice produces measurable changes in well-being, sleep, relational satisfaction, and physiological stress markers. Gratitude works in the body, not only in the mind. The system that regularly acknowledges what it has received functions better than the system that does not.

The practice does not require elaborate ritual. A short list at the end of the day. A specific acknowledgment to someone who helped you, given to them directly. A pause before a meal to recognize what is on the plate and who contributed to its arrival there. The simple acts, repeated, accumulate.

On the AA framework specifically

For readers who are themselves in AA or another twelve-step program, the original principles continue to apply. Sponsor someone if you are ready. Attend meetings consistently. Practice the steps as the lifelong path they are designed to be. The community offers something significant — the shared experience of others who have walked the same road, the regular practice of the meetings themselves, the structure that gives the principles their ongoing power.

For readers who are not in a twelve-step program but who are doing other forms of recovery or growth work, the same principles apply with appropriate translation. Find your equivalent of the meeting — the therapy group, the somatic class, the community of others doing similar work. Find your equivalent of the sponsor relationship — the mentor, the trusted friend further along the path, the therapist who has accompanied you. Find your equivalent of service — the role you can play in supporting others in their own work. The forms differ. The functions are the same.

I would also acknowledge, having written about this in other recent posts, that the language of the older twelve-step literature can sometimes feel harsh by current standards. The framing of alcoholism as disease, of the person in recovery as defective, of the surrendering of will to a higher power as the only path to sobriety — all of this works for many people and lands as shaming for others. Current trauma-informed understanding offers more compassionate framings of the same underlying work, recognizing the early conditions that often precede addiction and treating the addictive behavior as an intelligent if costly survival adaptation rather than as a disease to be cured.

Both framings can be held. Twelve-step community remains genuinely valuable for many people, even when the language sometimes lands hard. Trauma-informed framings offer additional language that some people find more accurate to their experience. The work itself, in both frames, is similar. The principles of service and gratitude apply to both.

Reflection questions

If you are doing recovery work in any form, the following questions may be useful for your own reflection.

Who has helped you in your work, and how have you acknowledged their contribution?

What have you learned that someone else might benefit from hearing?

Is there someone earlier on a path you have walked, with whom you could share what you know?

What does gratitude look like as a daily practice in your specific life?

How do you handle conflict differently now than you did before your recovery work began? What helped you develop the new capacity?

What is your relationship with the community that has supported your work, and how do you contribute to it?

When you imagine yourself five or ten years from now, what kind of presence do you want to be for others walking similar paths?

These questions are not a test. They are openings for reflection. The answers may come quickly or may take weeks to surface. Sit with them as feels right.

A closing thought

The principles in this final step, whether you encounter them in AA or in some other framework, are pointing at something true. The work of sustained growth is lifelong. The service to others is part of how the work sustains itself. The gratitude for what you have received is the foundation that keeps the rest of the practice from drifting into ego or fatigue.

Most of us were not taught these principles directly. We learned them through our own struggles, through the help of others who walked alongside us, through the slow accumulation of experience that comes from doing the work over years. Naming them clearly is part of what makes them transmissible — what allows them to be passed forward to the people who come after us on similar paths.

Whatever path you are walking, the principles apply. Continue the work. Help others where you can. Acknowledge what you have received. These three practices, held together, become the architecture of a life that does not need to escape from itself. The escape, eventually, becomes unnecessary. The life is the one you actually want to live.

Further reading: Alcoholics Anonymous and the broader twelve-step literature. Adult Children of Alcoholics. Robert Emmons, Thanks: How Practicing Gratitude Can Make You Happier. For the broader work on compassionate framings of recovery, see related posts on this blog including The Art of Detachment with Love.

April Wright, MA, LMFT is a Licensed Marriage and Family Therapist in California and Florida. She blogs about attachment, healing, and the courageous arts of becoming oneself at courageous-arts.com and sees clients at thecourageousself.com.

What If You Don’t Know What Makes Your Heart Sing?

Posted on by helpingsoul

An Honest Look at the Work of Finding Passion and Purpose When the Usual Advice Doesn’t Reach You

A substantial revision of an earlier 2019 post on discovering passion and purpose. The questions are good. What the original did not address is why the questions are so hard, and what to do when the answers do not come.

The popular advice on finding your passion goes something like this. Notice what makes your heart sing. Pay attention to what you loved as a child. Identify what you would do if you knew you couldn’t fail. Follow your enthusiasm. Listen to your inner voice. Trust your intuition.

This advice is not wrong. It is also, for many adults, not particularly useful. Because the people who most need help finding their passion are often the same people whose inner voice has been so thoroughly suppressed that asking it what it wants produces only silence. The question *what makes your heart sing* lands on a system that has been trained, for decades, to mute the heart’s singing in service of other people’s needs. The advice assumes a functional capacity for self-knowledge that many adults do not have.

If you have read articles like this before and felt vaguely inadequate because the questions did not produce answers for you, this article is for you. The problem is not that you lack passion. The problem is that the access to your passion has been compromised by early conditions that taught you to suppress what you wanted in service of survival. The access can be restored. The work is slower than the popular articles suggest. And it is genuinely possible.

Why the questions are hard

Children come into the world with clear preferences. The infant who turns away from food she does not want. The toddler who reaches for one toy and ignores another. The five-year-old who can tell you, in extraordinary detail, what she loves and what she does not. The capacity for self-recognition is, in early childhood, intact and reliable.

Several things can compromise this capacity over time. Children raised by parents who needed them to be other than they were learn to suppress their own preferences. The child whose joy was unwelcome learns to mute her joy. The child whose anger was punished learns to dissociate from her anger. The child whose preferences were dismissed or overridden learns that her preferences do not matter. By adulthood, the system that once knew clearly what it wanted has been overruled so many times that direct questioning no longer reaches it.

Children of mentally ill parents, parentified children who became caretakers, children in coercive households, children whose needs were systematically not met — all of them may arrive in adulthood with the same essential problem. The capacity to feel what they want has been compromised. The question *what do you want* produces blankness because the channels that would produce an answer have been built around for decades.

If this is your situation, you are not failing at the work of finding your passion. You are working with the legacy of conditions that did not let your passion develop the way it would have under different circumstances. The work is the slow restoration of access to what has been suppressed. It is genuine work. And the popular advice that assumes you can simply *notice what makes your heart sing* will not be enough.

What works when the direct questions don’t

Several practices can help when the direct approach does not reach you. None of them is a quick fix. All of them, applied consistently over time, can begin to restore the access that has been compromised.

Body check-ins multiple times a day. Pause and ask yourself three questions. What am I feeling right now? What information is this feeling giving me? What does this feeling need? The questions do not require you to know the answer to anything large. They only require you to notice the small, immediate, body-level signals about your current state. Over weeks and months of practice, the capacity to recognize internal states expands. The system that has been blocked from reporting its preferences gradually comes back online.

Non-dominant hand writing. Write a question with your dominant hand. Then put the pen in your other hand and write the answer. The non-dominant hand bypasses the trained verbal-cognitive system that has learned to suppress what you actually feel. The handwriting is awkward. The words come from a different place. The voice that emerges is often younger and more honest than the dominant-hand voice. This is not magic. It is a way to reach what the well-trained adult voice cannot.

The collage practice. Gather a stack of old magazines from doctors’ offices, the library, Buy Nothing groups, friends. Without thinking, tear out images, colors, and words that catch your eye. Do not analyze. Do not justify the choices. Keep tearing until you have a stack. Then go through what you collected. What emotion does each piece bring up? What memory? What pattern emerges? The unconscious selection — what your hands reached for before your mind had time to evaluate — is the data. The mind that has been suppressing your preferences for decades has not been able to suppress your hands. The hands often know what the mind has forgotten.

The future-self visualization. Imagine yourself ten or twenty years in the future, having done much of the work you are now beginning. What does that person look like? Where do they live? What do they do with their days? Approach them. Ask them what they want you to know. Listen for what comes. The wisdom is yours. The structure of imagining a future self is the doorway.

Reading and watching what speaks to you. Notice which books you cannot put down. Which films stay with you for weeks. Which conversations you replay in your mind. Your aesthetic and intellectual preferences are real information about what your deeper self values. The preferences are easier to notice in your responses to art and ideas than in direct questioning.

Spending time with people who model what you might want. Not to compare yourself to them. To notice which lives, from the outside, produce a felt sense of recognition in you. *That. Something like that.* The recognition does not have to be precise. It is information about a direction that calls you, even if you cannot yet name why.

Start small

The popular literature on passion and purpose often suggests grand pivots. Leave the corporate job. Move to a new city. Start the company. These dramatic shifts work for some people. For many, they are not the right starting point. They activate the protective system that keeps the old life in place, and the dramatic move collapses back into the familiar pattern.

A gentler approach. Notice one small thing this week that brought you alive. Not for very long. Maybe only for a moment. What were you doing? What was happening around you? What were you thinking about? Write it down. Notice another small thing next week. Build a small list of moments when you have felt more like yourself than usual. Over months, the list begins to reveal patterns.

Then make small experiments based on the patterns. If the moments of feeling alive tend to involve being outside, schedule more time outside. If the moments tend to involve a particular kind of conversation, find more of those conversations. If they tend to involve a particular kind of work, do small experiments in that direction. The experiments are not commitments. They are data collection. You are learning, slowly, what your specific system actually responds to.

The grand pivot, when it eventually happens, often happens because the accumulation of small experiments has revealed a direction clearly enough that the pivot becomes obvious. The pivot is the result of the work, not the work itself.

On parental and societal expectations

Much of what people think they want is what they were taught to want. The doctor whose family always expected her to become a doctor. The lawyer who chose law because it was respectable. The accountant who valued security above all because that is what the household modeled. The artist who has been told her whole life that art is not a real career and has buried the actual call.

Sorting out what is yours from what was inherited is part of the work. It does not mean rejecting what came from your family. Some of what was passed to you may genuinely fit. Some of it does not. The work is to know the difference.

A useful question. If no one in your family or your community had any expectations about your life — if your choices would not be evaluated by them in any way — what would you do? The question is hypothetical because, of course, the people who love you will have responses to whatever you choose. But the hypothetical creates the space in which you can hear, briefly, what your own preference is, separate from the chorus of inherited expectations.

On fear

Fear is real. The fear of not making enough money. The fear of failing in front of people who matter to you. The fear of leaving the security you have built. The fear of discovering, after the pivot, that you do not actually have the talent or the resources to succeed.

These fears deserve respect. They are not entirely irrational. They are also not the whole picture. The fears focus narrowly on what might go wrong. They do not account for what is already going wrong in the unchanged path — the slow accumulation of dissatisfaction, the felt sense of not being in your own life, the gradual erosion that comes from sustained living against your own grain.

Holding both is part of the work. The fears are real. The cost of not changing is also real. You do not have to ignore the fears. You have to weigh them honestly against what they are protecting you from versus what they are keeping you from.

A final thought

If you are reading this and feeling that the work sounds daunting, that is honest. It is daunting. The capacity to know your own preferences, to act on them, to build a life that is yours rather than inherited, is one of the harder developmental tasks an adult takes on. Many people never quite get to it. They live entire lives that they did not choose so much as drift into.

The fact that you are reading this is itself information. Something in you is asking the question. That asking is the beginning. The work that follows is real and it is also possible. You have time. You have more capacity than you currently know. And the access to what makes your heart sing is not gone. It is dormant. With patience and practice, it returns.

Begin small. Notice the moments when you feel more like yourself. Build the list. Make the experiments. Trust that the slow accumulation reveals more than the grand questions ever could.

And know that the work, in the end, is its own reward. The life you build slowly, in alignment with what you actually are, becomes a life you do not have to escape from. The escape itself becomes unnecessary, because the life is the one you actually want to live.

Further reading: For the practical tools mentioned in this article, including body check-ins, non-dominant handwriting, the collage practice, and the future-self visualization, see the related posts on my blog. For clinical support in this kind of work, visit thecourageousself.com.

April Wright, MA, LMFT is a Licensed Marriage and Family Therapist in California and Florida. She blogs about attachment, healing, and the courageous arts of becoming oneself at courageous-arts.com and sees clients at thecourageousself.com.

Where Does the Playful Spirit Go?

Posted on by helpingsoul
Baboon laughing

An essay on laughter, play, and the slow rediscovery of what gets squeezed out of adult life

This essay is a revisit of an old 2013 post on the same theme. The earlier version was a list of benefits. This version is a longer reflection on what gets lost when we stop playing, and what becomes possible when we begin again.

“Of all the gifts bestowed by nature on human beings, hearty laughter must be close to the top.” — Norman Cousins

“A cheerful heart is good medicine, but a crushed spirit dries up the bones.” — Proverbs 17:22

Laugh out loud. Play. Be silly. Joke around. Have fun. These are some of the words I think of when I watch children play. Years ago I wrote a blog post about laughter and the lightness of children’s play, and the question that has stayed with me since is the one I asked then. Where does that spirit go?

Some days I see a child make ordinary life into a moment of joy and I am reminded of the answer. The spirit does not actually leave. It gets buried under the weight of what we begin to think is more important — the deadlines, the responsibilities, the bills, the lists of things we have not yet done, the conviction that adulthood is not the time for silliness. The playful spirit does not die. It gets covered over. And what changes is not the spirit itself but our capacity to access it.

One afternoon recently, walking through the neighborhood, I saw a small girl turning an ordinary sidewalk into an entire world. She was with her grandfather and her mother. She tagged her grandfather. She spun toward her mother. She skipped, twirled, and laughed at her own laughter. She made a destination out of nothing, simply because she was moving through the world the way children move — with imagination treating every step as material for delight. Her family was laughing along with her. Other adults on the sidewalk were smiling without quite realizing they had begun to smile.

I watched her for a moment longer than was strictly polite. She was, in some ways, more accomplished at being alive than most of the adults around her. She was not earning her joy. She was not waiting until her tasks were complete. She was not making sure she deserved to enjoy herself. She was just enjoying herself, fully and uncomplicatedly, in the most ordinary moment possible.

And I wondered again. Where does that go? When does it get traded for the somber-faced productivity that most of us mistake for being a competent adult?

Laughter as medicine

There is older literature on this question that has held up beautifully across the decades. Norman Cousins, the journalist who used humor to recover from a serious illness in the 1970s, wrote in his book Anatomy of an Illness about the specific finding that ten minutes of genuine belly laughter gave him at least two hours of pain-free sleep. He pursued this discovery deliberately. He watched Marx Brothers films. He read humor. He treated laughter as a clinical intervention, and his recovery surprised the physicians who had not expected it.

Cousins’s work was anecdotal but it pointed the way for more rigorous research that followed. Laughter does measurable things. It releases endorphins. It reduces stress hormones like cortisol. It improves immune function. It increases blood flow. It helps regulate emotions. It strengthens relationships. It diffuses tension in conflict.

Albert Einstein, of all people, understood this. He kept extensive notebooks. Some were filled with mathematical equations. Others, less famously, were filled with jokes. He took breaks to laugh. He understood — perhaps because his mind was working so hard in such serious territory — that the brain works better when it is allowed to breathe. The same insight, less articulated, has been carried by every culture that has held space for ritual humor, for the trickster figure, for the holy fool, for the necessity of comic relief in tragedy.

And it is not only humans. Marina Davila-Ross, a researcher at the University of Portsmouth in England, has shown that chimpanzees use laughter to strengthen social bonds. The vocalizations chimps make during play — short, rhythmic sounds — are not random. They serve the same function laughter serves in human social groups: they signal safety, they invite continued connection, they create the social glue that holds bonds together over time. Laughter is not a uniquely human invention. It is something we inherited from a long line of primates who used it for the same reasons we use it now.

What laughter is doing in the nervous system

Contemporary research on the nervous system, particularly the work of Stephen Porges on polyvagal theory, gives us another way to understand what laughter is doing in the body. Porges describes a part of the autonomic nervous system that handles social engagement — the felt sense of being safe in connection with other people. He calls this the ventral vagal system. When it is active, the body is open. Breath is easy. The face is animated. Eye contact is comfortable. The voice has prosody. And the body is available for the spontaneous responses, including laughter, that mark genuine human connection.

When this system is not active — when the nervous system is in a state of threat activation or chronic shutdown — laughter does not come easily. People in chronic stress states often report that they cannot remember the last time they really laughed. They produce polite social laughter on cue. The deep belly laughter, the involuntary kind that takes the body over, is absent. The system that produces it is not online.

This is one of the clinical observations I have made repeatedly in my work as a therapist over the years. The absence of laughter in an adult’s life is often not a personality trait. It is a symptom. It is the body’s report that the social engagement system has been offline for a long time. And the restoration of laughter, when it happens, is often one of the most reliable signs that nervous system regulation is genuinely returning. Clients who have not laughed in years begin, sometimes shyly, to find themselves laughing again. The first time it happens they often look surprised. The body has remembered something it had forgotten.

What the research has not quite captured

The research on laughter tends to focus on what laughter does — the benefits, the mechanisms, the measurable outcomes. What it does not always capture is what laughter is. Laughter is, in its deepest sense, the sound a body makes when it is willing to be moved by the world without trying to control the response. It is the body saying yes to being delighted. It is the body trusting that the moment is safe enough to let the diaphragm shake.

This is why laughter is so closely connected to relationships, to safety, to the felt sense of being seen by another person. We laugh more easily with people we trust. We laugh less easily, or not at all, with people in whose presence we feel exposed or evaluated. Children laugh more than adults because children’s nervous systems are not yet carrying the accumulated armor that adult life teaches us to develop. They are not constantly assessing whether laughter will be received well. They simply laugh.

Adults who have spent decades in environments that did not welcome their joy — critical families, demanding workplaces, relationships in which lightness was treated as immaturity — often arrive at midlife genuinely uncertain how to play. The instinct has not been killed. It has been carefully suppressed for so long that activating it feels foreign. The same person who laughed easily at five may find at fifty that laughter requires conscious permission and even then arrives reluctantly. The body remembers how to laugh. The system that gives the body permission has been overruled for too long.

How to begin again

If you recognize yourself in this description — and many adults in my practice do — the work is gentle and slow. You cannot force laughter. You cannot make it arrive by deciding it should. What you can do is make small moves that put your nervous system in environments where laughter becomes available again.

Spend time with people who laugh. Not people who tell jokes, necessarily. People who laugh easily, who find ordinary moments funny, who can be in the kitchen together and crack up about something neither of you can quite explain afterward. The body learns from other bodies. Your social engagement system was built, originally, through the eye contact and shared smiles of the people who held you as an infant. It can be re-tuned, in adulthood, through the eye contact and shared smiles of the people you choose to be around now.

Watch something funny on purpose. Not as a self-improvement project. Just because you want to laugh and you have given yourself permission to want it. The current era has good options that the original 2013 version of this post could not have anticipated. Bridesmaids. Ted Lasso, which is gentle and warm and tends to produce both laughter and tears, sometimes in the same scene. Schitt’s Creek, which became a touchstone for many adults during the pandemic precisely because it modeled a kind of family warmth and absurdity that many people had been missing. Brooklyn Nine-Nine. Stand-up specials from comics whose voices feel like company. The classic films from the original 2013 list — A Thousand Clowns, Patch Adams — are still there for those who want them. Add what speaks to your particular humor.

Notice the absurd. Adult life is, when you look at it without the filter of seriousness, often genuinely ridiculous. The way we line up obediently for things. The earnestness with which we sometimes respond to small inconveniences. The peculiar ways our bodies behave when we are not paying attention. Comedians make their living by pointing at exactly this. You can do it for free in your own day. The amount of comedy in ordinary life is roughly infinite for anyone who learns to look.

Be silly with someone safe. Not in service of being funny. In service of remembering what it feels like to not be performing competence for a moment. The grandparents who play horse with their grandchildren. The partners who do voices for the cat. The friends who break into spontaneous dance moves in the kitchen for reasons neither can later explain. These are not childish behaviors. They are the behaviors of nervous systems that have remembered how to engage with each other in the absence of evaluation.

And laugh at yourself. Not the cutting self-deprecation that is actually self-attack disguised as humor. The real version. The genuine recognition that you, like every other human, do absurd things and that those things are sometimes funny. Tripping over nothing. Walking into a room and forgetting why. Saying the wrong word at the wrong moment. These are part of being a body in a world. The willingness to laugh at them is the willingness to be human without requiring yourself to be flawless.

A gentle reminder

Some days the laughter will not come. The work will be heavier. The body will be tired. The losses will be too close. This is also true and also human. Forcing laughter on a day when grief is what is present is not the work. The work is making room for whatever is true, and on days when laughter is true, letting it have its full place in your body without apology.

If you have been doing hard inner work — therapy, processing trauma, working through grief, navigating significant change — you may have found that the seriousness of the work has temporarily covered over your access to play. This is common and it is not permanent. The work is not opposed to laughter. They are companions. Some of the deepest moments in my own clinical practice have involved laughter — clients who reach a hard truth and then begin to laugh at the absurdity of having carried it for so long without naming it. The laughter does not diminish the truth. It honors it.

Joy and seriousness are not opposites. They are different colors in the same range. You do not have to wait until your life is fully repaired to laugh. You can laugh in the middle of the repair. The laughter is part of how the repair happens.

Final thought

If a child can turn a sidewalk into a moment of joy, you can turn five minutes of your day into something lighter. You do not have to earn this. You do not have to deserve it more than you do.

Find one thing today that makes you laugh out loud. Not a polite social laugh. The real kind. The kind your body remembers from before you learned to suppress it. The diaphragm shaking. The breath catching. The sense afterward of having been, briefly, fully alive.

Your nervous system will thank you. And the part of you that has been waiting, since you were a child, to be allowed to play again, will notice that you have come back for it.

Further reading: Norman Cousins, Anatomy of an Illness. Marina Davila-Ross’s research on primate laughter at the University of Portsmouth. Stephen Porges, The Polyvagal Theory. For the clinical companion piece on laughter and the social engagement system, see thecourageousself.com.

April Wright, MA, LMFT is a Licensed Marriage and Family Therapist in California and Florida. She blogs about attachment, healing, and the courageous arts of becoming oneself at courageous-arts.com and sees clients at thecourageousself.com.

Happiness Is Not a Mood: What Thirteen Years of Reading the Research Has Changed in How I Understand Joy

Posted on by helpingsoul

A revisit of an old post on happiness — what I had right, what I had wrong, and what thirteen years of research has changed in how I understand joy.

In 2013, I wrote a blog post called Optimize Brain Function and Create Happiness. It was a list of twenty-five things — meditation, journaling, gratitude, exercise, kindness, supplements with specific dosages, positive thinking, eye contact, power posing, and so on. The post did well at the time. It captured what was current in the cultural conversation about happiness then. And reading it now, more than a decade later, I see that some of what I wrote has held up beautifully and some of it has not.

This post is a revisit. Not a replacement of the original — that one is still there if you want to look at it. A genuine rethinking of what I have come to understand about happiness in the years since I wrote it. The work I do as a Licensed Marriage and Family Therapist has changed me. So has the field. Some things that seemed straightforward in 2013 are more complicated than I knew. Some things I did not yet understand have become central to how I think about wellbeing.

Here is what has changed.

What I had right

Small changes still matter. That was the heart of the 2013 post and it remains true. Daily practices, repeated over time, produce more change than dramatic interventions. The brain and the body respond to consistency more than to intensity. A short daily meditation done for months produces results that a long retreat experience does not match. A gratitude practice of three things, written down most evenings, accumulates into a different relationship with one’s life over a year.

The basics still matter. Movement, sleep, hydration, time in nature, reduced exposure to chronic stress, regular meals — these are not glamorous interventions. They are the conditions under which the nervous system can function. Without them, no amount of mindset work will reach the underlying physiology that determines so much of what we call happiness.

Other people matter. The 2013 version of the post emphasized surrounding yourself with positive people, and that observation has been deepened rather than overturned by subsequent research. The single most consistent finding in happiness science over the past two decades is that the quality of your close relationships predicts your well-being more reliably than almost any other factor. Not the number of relationships. Not their visible success. The felt quality of being loved, seen, and known by the people closest to you.

What I had wrong

I framed happiness as a choice, full stop. “Happiness is a choice,” the original post said. It is not entirely wrong, but it is not entirely right either. Happiness involves choices, certainly — daily practices, attention to what fills you, willingness to engage in relationships that nourish you. And it is also significantly shaped by genetic factors, by current life circumstances, by physiological conditions that no amount of choosing can override, by trauma history, and by the social and economic conditions in which a person is trying to live.

Telling someone who is depressed that happiness is a choice often produces shame rather than help. The choice framing works for people whose baseline state is already pretty stable and who can benefit from small adjustments. For people whose baseline state has been compromised by depression, anxiety, chronic stress, unprocessed trauma, or serious medical conditions, the choice framing can be actively harmful. It implies that their suffering is, in some way, their own fault. It is not.

I included specific supplement dosages. I would not do that today. Blog posts are not the right place for supplement recommendations, both because the research has shifted on most of what I listed and because the legal and ethical standards around supplement advice have tightened appropriately. Anyone considering supplements should talk to their doctor or to a licensed nutritionist who can assess them as individuals rather than reading dosing recommendations from a blog post.

I listed twenty-five things. That was the format of 2013 blog writing, and lists still have their uses. But for a topic as layered as happiness, the list format can flatten what is actually a deeply nuanced subject. The list suggests that happiness is the sum of these twenty-five practices done consistently. It is not. Happiness is more relational, more physiological, more contextual, and sometimes simpler than a list of practices can capture.

What the field has learned since 2013

Sonja Lyubomirsky, who is one of the most influential happiness researchers working today and a Distinguished Professor at UC Riverside, has spent the past decade refining what she calls the architecture of sustainable happiness. Her work shows that happiness interventions do produce real change when sustained over time — but the change is more durable when the interventions are matched to the person doing them. Gratitude practices work better for some people than for others. Acts of kindness produce more benefit when they are varied rather than routinized. The how matters as much as the what.

Most recently, Lyubomirsky has published a book called How to Feel Loved, co-authored with Harry Reis of the University of Rochester. The book, released in early 2026, makes a striking argument grounded in decades of research. The single most reliable difference between happy and unhappy people is not money, success, or even health. It is whether they feel loved — felt loved, in their bodies, in ordinary moments, by the people closest to them. “To feel that the people in your life truly get you, value you, and love you,” Lyubomirsky and Reis write, “is what makes life worth living.”

This finding has changed how I think about happiness. It also resonates with the trauma and attachment work I do daily in my practice. The people who struggle most with happiness are very often people who, for reasons rooted in their earliest relationships, do not feel loved at a felt-sense level — regardless of how much love is actually present in their current lives. Their nervous systems were calibrated by early conditions to filter out the love that is being offered. The work of becoming happier, for these clients, is not a matter of adopting more positive practices. It is the work of slowly developing the capacity to feel love when it arrives.

Barbara Fredrickson, at the University of North Carolina, has shown through decades of research that positive emotions, even brief ones, produce measurable changes in cognition, social behavior, health, and resilience. Her broaden-and-build theory describes how moments of positive affect open the mind and build durable resources over time. More recent work from her Positive Emotions and Psychophysiology Lab has focused on what she calls positivity resonance — the felt sense of shared positive emotion between two people in conversation, in eye contact, in the simple moments of being together. These small shared moments are not decorative. They are the building blocks of the longer-term well-being that all the other practices try to produce.

What I would tell my 2013 self

Keep the small practices. They matter. Add to them the recognition that happiness is not primarily a matter of individual optimization but of relationship — to your own body, to the people in your life, to whatever you understand as larger than yourself.

Stop treating happiness as a target. Treat it as a byproduct of a life lived in close connection to the things and people that genuinely matter to you. The targeting itself, paradoxically, often gets in the way. People who aim directly at happiness frequently miss it. People who orient their lives toward meaningful work, close relationships, and genuine presence often find happiness arriving, more or less on its own, in the spaces those orientations create.

Be honest about what is not yours to fix. The chronic depression rooted in unprocessed trauma. The anxiety that has somatic components requiring medical care. The deep loneliness that small practices alone cannot reach. These conditions deserve respect, not optimization advice. The right response is often professional support — therapy, medical care, sometimes medication — rather than another daily practice.

And know that the small practices are still worth doing. The gratitude. The breath. The walk in the morning. The person you love. The work that means something to you. The thirteen years that have passed since the original post have only confirmed how much the small things matter — and how much they need to be set within the larger context of relationships, conditions, and the genuine work of becoming oneself.

Where to begin today

If you are reading this and looking for one practice to begin, here is what I would suggest. Once today, pause and notice one small thing you genuinely appreciate about someone in your life.

Not a polite thought. An actual felt sense of appreciation. Then, sometime today, tell them.

Briefly. Specifically. Without needing them to respond in any particular way.

This single practice, repeated regularly over months, produces more measurable change in wellbeing than almost any other single intervention I know. It builds the very thing that

Lyubomirsky and Reis identify as central — the felt sense of being loved, which arrives when we extend love in ways the other person can receive. Each act of specific appreciation is a small revision of the relational climate of your life. The climate, over time, is what we call happiness.

That is what I have come to understand. Happiness is not a mood. It is a relationship. With yourself. With others. With the conditions of your life. The work of building it is real, and the work is slower and more relational than the lists suggested. And it is genuinely worth doing.

Further reading: Sonja Lyubomirsky’s research is available at sonjalyubomirsky.com. Barbara Fredrickson’s Positive Emotions and Psychophysiology Lab at UNC is at peplab.web.unc.edu. For the clinical perspective on how nervous system regulation underlies the capacity to experience happiness, see my companion piece on thecourageousself.com.

April Wright, MA, LMFT is a Licensed Marriage and Family Therapist in California and Florida. She blogs about attachment, healing, and the courageous arts of becoming oneself at courageous-arts.com and sees clients at thecourageousself.com.

 

Your Brain on Love: The Surprising Neuroscience of Attachment

Posted on by helpingsoul
Dopamine, oxytocin, neural synchrony — discover what your brain is really doing when you fall in love and how neuroscience explains why some bonds last a lifetime.
Have you ever drifted into a dreamy thought of someone you recently met? You can’t explain why, but they just pop into your head. You feel a surge of joy, a slight queasiness in your stomach, and your face lights up with each playful thought of your new mate. A rush of neurochemicals stimulates this euphoric behavior.

Is this stage of love fleeting or can long-term committed relationships uphold blissful adoration?

The Stages of Modern Relationships

Whether you identify yourself as heterosexual, gay, lesbian, or bi-sexual, there are various stages to each relationship. According to research, during the initial meeting, it takes between 90 seconds and 4 minutes to decide if you want to move to dating and/or sex and not always in that particular order. During this lustful stage, testosterone and estrogen drive your behavior.

As your attraction deepens and you decide to become sexually exclusive or not, your stress response stimulates the release of the neurotransmitters; adrenaline, cortisol, dopamine, and serotonin.

Throughout this stage, your stress response is activated. Blood levels increase with adrenaline and cortisol, hormones secreted by the adrenal glands. The secretion of adrenaline and cortisol provide that rush of energy, increase in heart rate, sweaty palms, and dry mouth when you suddenly think of or startlingly bump into your new attraction.

What Neuroscience Has Added 

Recent advances in Interpersonal Neurobiology (IPNB), pioneered by Dr. Dan Siegel, reveal that our brains are literally shaped by our closest relationships. The attachment patterns formed in early childhood — secure, anxious, avoidant — are encoded in neural circuitry and predict how we show up in adult love.

Even more striking: cutting-edge hyperscanning research shows that the brains of romantic partners actually synchronize with each other. When you feel truly seen and held by your partner, your nervous systems are resonating together. This is co-regulation — and it’s as biological as a heartbeat.

“Our relationships really shape how we feel, how we think, how we remember things, how we tell the story of who we are.”  — Dr. Dan Siegel

The Good News

Attachment styles can change. Bonds can be repaired. The brain’s plasticity means that with the right support — and the courage to stay present — long-term love is not just possible. It’s neurologically wired for it.

Dopamine

The neurotransmitter, dopamine is increased with ‘love struck’ mates. Dopamine stimulates an intense rush of pleasure, triggering desire and reward. A brain on cocaine has the same effect.

“couples often show the signs of surging dopamine: increased energy, less need for sleep or food, focused attention and exquisite delight in smallest details of this novel relationship” ~ Helen Fisher

Serotonin

Serotonin plays a key role in this early stage of love. Low levels of serotonin explain those constant thoughts of your lover. According to Dr. Marazziti from the University of Pisa, blood samples of couples that claimed to be madly in love for less than six months were comparable to the blood samples of patients who have Obsessive-Compulsive Disorder.

Furthermore, newly love-struck couples often idealize their partner, magnify their assets and overlook flaws.

“It’s very common to think they have a relationship that is closer and more special than anyone else’s.” ~ Ellen Berscheid

Oxytocin

Next, a couple decides upon exclusivity, engagement, living together or marrying. The attachment of the twosome instigates the powerful hormone, oxytocin.

Oxytocin is released during childbirth and creates the bond between a mother and her child. The chemical is also secreted by both of the sexes during cuddling, hugging, and sex.

Oxytocin is important because couples that exhibit high doses of oxytocin have a strong bond and attachment that can withstand the ups and downs of life. For the release of oxytocin, it takes between 19 and 23 seconds. Thus to ensure your couplehood survives the test of time; hug, cuddle and have sex regularly.

Vasopressin

Finally, vasopressin sets the stage for long-term committed couples. The hormone is released after sex and like oxytocin creates stable bonding with your partner. Vasopressin also creates the actions of devotion and protection.

The stages of a relationship change as do the release of chemicals in the brain. The surge of dopamine in the initial lustful state creates a rush of pleasure that stimulates, even more, desire and reward. Adrenaline causes the physical reaction of sweaty palms, racing heart, and dry-mouth.

Serotonin creates those compulsive, idealizing thoughts of your partner and oxytocin makes for strong bonds. Finally, vasopressin deepens the connection and generates long-lasting love.

Therefore it is possible to love and to be in love with your partner ‘til death to us part.’ Give your loved one a 30-second hug every day to ensure your love lasts.

If your bond is broken, your trust shattered, or your connection lost, couples counseling can help to mend bonds, build trust and connection again. Email april@thecourageousself.com and let’s get started.

Want to go deeper into the neuroscience of love and attachment? Read the full article over at The Courageous Self ↓

🔗 thecourageousself.com | 📧 april@thecourageousself.com

 

The Unseen Wound: Exploring Complex PTSD and Its Healing Journey

Posted on by helpingsoul

Many people have lived with a silent, deep-seated wound that traditional therapy has struggled to name: Complex PTSD. Often mistaken for other conditions, this nuanced form of trauma stems from prolonged, relational injury in childhood and can affect every aspect of adult life.

If you’ve ever felt that something is fundamentally wrong, despite years of therapy, this article offers clarity and a path forward.

👉 Read the full article at: thecourageousself.com