In the stunning non dual language of the Zohar,. When one has not realize his already and ever present Shekina nature then according to Lurianic Kabbala the energy of the demonic lurks ever ready to subvert the energy of the Shekina to the pathologies of evil.
Kabbalah refers to this as the dance of the demonic. The human being who is disconnected, wholly unconscious of her radical nature as Shekinah. Demonic in this context refers not to red devils with pitchforks but to the far more ominous and destructive energy field of the demonic.
The demonic are the People of the lie. They violate the signet ring of God which is truth. And yet People of the lie are often not easily discernible. They hide between the sheets of noble ideals, in the vacuity of righteous jargon, and most insidiously in the self righteous murder of other always in the name of ethical and spiritual idealism.
The demonic however is recognizable by three demarcating characteristics. First the tendency of the demonic is to demonize. The demonization of other virtually always stems from a deep discomfort with the lie deep inside of us. That discomfort is so unbearable that we externalize it and then project onto other. More often then not, onto one whom we once loved and we feel has somehow rejected us. We all experience the rituals of rejection.
The question is only; Does our suffering evolve into compassion or devolve into malice. Or do we muster the discipline to maintain our internal rigor and remain Open as Love even in the face of the rituals of rejection. If we are able to remain in divine communion, to stay open even in the face of apparent rejection, then we being to experience the legitimate hurts of love not as insults but as wounds.
We begin to practice the wounds of love. When we finally learn how to suffer the wounds of love with open body and heart we touch the certainty of our own divinity and are filled with an awesome gratitude. It is when we experiences the hurts of life as insults then we close as UnLove which is the soil of the demonic. The basic movement of the demonic is to demonize. The second characteristic by which the demonic may be recognized is its utterly destructive nature. The good with all of its flaws and imperfections builds.
The demonic behind all its righteous rigor and joyous jargon is still discernible by the destruction which is its true intention. Love spends years building worlds that malice sometimes destroys in a day. The third characteristic which by which the demonic can be recognized is its utter lack of gratitude.
To be grateful requires the ability to perceive the innate goodness in the action of an other towards myself. The demonic type always ascribes base motives even to all the good turns which are done him. She perceives the demonic even in the good, not understanding that it is but a projection of her own interior.
And to be truly grateful, we must be grateful even to those demonize us. The human being can never achieve any sense of fulfillment until essential uncertainty of identity is satisfactorily resolved. The magic of the Hebrew language is such that the etymologies for the words Uncertainty—safe—and satisfaction—sippuk—are identical.
The resolution of personal safek is difficult. We often avoid the necessary effort and pain required to answer the question of identity by consciously or subconsciously forging a pseudo-identity. One form of pseudo-identity is the demonization of the other. I exist only if you do not exist. I am good because I have made you bad, is the most common refrain.
A second form of pseudo-identity is the attempt to live a story that is not my own. It was Jung who said that all neurosis stems from the refusal to bear legitimate suffering. He refers to the effort and investment that are indispensable tools in knowing our true selves. This is the subtext of our drama. To gain this certainty of pseudo-identity, this opportunity to fill the void within her, she is willing to betray even her own sister.
When we feel essentially unloved, uncertain about our core value, we are willing to do almost anything to touch the sippuk, the satisfaction of feeling loved—anything to resolve the core safek of our identity. Leah feels ugly, while the text describes Rachel as beautiful. She feels that she needs to find fulfillment or completion outside of herself, and that the person who can provide this for her is Jacob.
She is desperately trying to fit in to a form, a face, a destiny that is not hers. We are the hollow men We are the stuffed men Leaning together Headpieces filled with straw. Alas Our dried voices, when We whisper together Are quiet and meaningless As wind in dry grass Or rats feet over broken glass In our dry cellar. When we try to fit in to a form or destiny not our own, we are paradoxically left hollow… shape without form. We have each at one time or another tried to attain things or people by pretending to be someone other than our true self.
The motivation is always a hunger, a neediness that moves us to sate our hunger with nourishment foreign to our souls. We all recognize the hollow men and the stuffed men. We have all of us, on some level, married Jacob in the darkness. Jacob has not chosen her, and so Leah has nobody. She has him yet she has nothing.
But she needs Jacob! She is convinced that only Jacob will make her complete, that only Jacob can establish the certainty of her identity.
If the marriage ceremony was not enough, then Leah needs to seek other ways to get Jacob. The downward spiral begins: And so she uses her children. From the moment her children are born, she begins to treat them not as people that need to be loved unconditionally, but as vehicles to attain the attention she so desperately craves from her husband. With each child the spiral plunges deeper into unrealistic fixation.
Repeating patterns of her own childhood, Leah uses her children as objects to fulfill her unrealized dreams. In the process, the children are short-changed because they are denied the unconditional love that they need to develop as full human beings with inner certainty about their worth. Yet patterns can be broken, because the human being is free. Leah can still find inner peace and satisfaction in her self; love in the presence of God. This finally is what Leah understands when it is time for Judah to be born—Judah, the fourth child.
When her first two children are born, Leah speaks of her pain, her hurt, her feelings of rejection by her husband: But at the birth of Judah we hear a different song entirely: We hear nothing of pain, no mention of loneliness. Jacob is not even mentioned for good or for bad: I am grateful for your gift for it teaches me that I am worthy of receiving. The fundamental safek Leah had about herself has been resolved.
Leah is able to accept and love Judah unconditionally, and it is this love that imparts to Judah a sense of certainty about himself and his place in the world. A friend of mine, a prominent scholar in medieval philosophy and mystical thought, once traveled from New York to visit Reb Menashe, a Jerusalem mystic. The scholar reviewed various positions on the matter of faith, from medieval to Chassidic. Reb Menashe listened patiently and then responded:. A child wrapped in the cradling arms of his or her mother conveys the most powerful yet gentle image of certainty.
The mother, merely by being present, confers unconditional love to the child. The nursing mother, in Hebrew called the omen, gives the child a sense of safety and clarity. As Reb Menashe was aware, the word emunahfaith —plays on the word omen— nursing mother.
This is the experience of Leah nursing her baby Judah. Just as she is the omen, the nursing mother, to Judah, God is the omen to her. So it is with all of our highest moments of faith, when we touch the God in ourselves, we feel about ourselves the way God feels about us. There is a secret wound lurking inside all of us.
It is the fear that we are somehow not enough. We secretly feel that if people really knew all of our imperfections they would not love us. Much of Western religion, in a distortion of the tradition, has reinforced this feeling: Even though our reactions to favors might not always be positive, researchers have found that people express gratitude often. Psychological research has demonstrated that individuals are more likely to experience gratitude Gratitude may also serve to reinforce future prosocial behavior in benefactors.
For example, Watkins and colleagues Watkins et al. Participants in the control condition were asked to describe their living room. Participants who engaged in a gratitude exercise showed increases in their experiences of positive emotion immediately after the exercise, and this effect was strongest for participants who were asked to think about a person for whom they were grateful.
Participants who had grateful personalities to begin with showed the greatest benefit from these gratitude exercises. Although gratitude is something that anyone can experience, some people seem to feel grateful more often than others. A sense of purpose in our lives 2. An appreciation for the lives of those around us 3.
A willingness to take action to show the gratitude we feel Breaking the word down a bit further thanks to the ever-convenient Dictionary. I think gratitude also relates to a full life spent in awareness of all the good things that surround us. Gratitude is expressed through big and small things.
Gratitude is the quality of being thankful and showing appreciation. It is a mindful acknowledgment of all that we have been given. When we focus on the abundance in our lives, we discover a greater capacity for generosity, cheerfulness, and contentment.
Gratitude implies thankfulness or an appreciation of benefits conferred together with a desire, when practicable, to return those benefits. It should be distinguished from thanks, which is too often a matter of words, and not accompanied by a feeling of thankfulness or by those actions which indicate a grateful mind. The grateful man feels joy [ ].
List of Essays on Gratitude for Students and Teachers. #1 Essay on Gratitude Towards Parents Gratitude is one of the most underestimated ways anyone can use to enrich their lives. It is the feeling and attitude of appreciation and thankfulness for the good that we receive in life. Scientists have proven that when we express [ ]. Check out our top Free Essays on Gratitude to help you write your own Essay.
Thank you sweetheart, I am grateful to you for your service of being such a great mother, homemaker, tutor, friend, and on and on I wish to express my gratitude for the opportunity I have to speak to the R. C. 6th ward. When I read the "Gratitude" essay on Michael Feldman's Whad'Ya Know? radio show, I had no idea it would trigger such a response. We're still receiving.