S p i r i t ua l i t y S t u d i e s 2 - 2 Fa l l 2 0 1 6 2 9 Sharon Lauricella may write a lovely letter thanking the giver for the gift, and express how the gift will help to establish a home, purchase something, or look perfect upon the wall and the recipients will think kindly of the gift-givers when they see this particular object. However, acknowledging the giver for his or her careful choice, creativity, or thoughtfulness is a different kind of expression. In an evolved form of gratitude, one is not grateful so much for the material gift – he or she acknowledges the giver(s) for their generosity, care, or kindness. The highest form of gratitude is, indeed, acknowledgement. Having done this acknowledgement experiment, I am uncomfortable with the hierarchy inferred by gratitude as it is discussed in contemporary culture. In the case of gratitude, one is thankful, humbled, or indebted to another. Acknowledgement, by contrast, is a state of being in which one human recognizes the humanity, goodness, and spirit in another. Perhaps Gloria Steinem (2016) said it best when she reiterated that, “[h]umans are actually linked, not ranked, and that a circle, hot a hierarchy, was the first and by far the longest-lasting human organizing principle”. Acknowledgement completes the circle of humanity whereby one person (or perhaps group of people) do something kind or positive, and another person (or group of people) recognizes this kindness or generosity. In this manner, the energy expressed is met in reciprocity via acknowledgement: when one does something helpful or good, energy is returned. Therefore interconnectedness is expressed and recognized, and the “music between the notes” (Goodall 1996) is heard. In the yoga community, practitioners use the expression “Namaste”. An ancient Sanskrit word, which is still used as a greeting in India, namaste literally translated, means, “I bow to you” (Palkhivala 2014). An expression of acknowledgement is a material version of this greeting. The one acknowledging, by writing, speaking, or even making eye contact, figuratively bows to a fellow human. Common humanity and spirituality is recognized. I propose that acknowledgement is actually a form of service to others. By revering another human, we make ourselves responsible for finding and recognizing the beauty around us. Further, we may become more accountable for our own actions. As I conducted my acknowledgement experiment, I wanted to behave in ways which would make me worth an acknowledgement from others – and perhaps more importantly, from myself. Acknowledgement is also central to spiritual leader Thich Nhat Hanh’s (2008) Four Mantras. Outlined in his book, Happiness, Hanh suggests that practicing the Four Mantras can transform a situation immediately: (1) “Darling, I am here for you,” (2) “Darling, I know you are there, and I am very happy,” (3) “Darling, I know you suffer, that’s why I am here for you,” and (4) “Darling, I suffer, please help”. Each of these mantras acknowledge the relationship between the speaker and his or her beloved (in this case, the beloved may be a child, friend, partner, or family member, for example). In Hanh’s first mantra, the relationship between the speaker and the beloved is acknowledged very clearly by expressing true presence. In the second mantra, the relationship is acknowledged with an additional expression of happiness. The third mantra, perhaps most powerfully, acknowledges the suffering of the beloved and the promise of presence on behalf of the speaker. Finally, the fourth mantra acknowledges the interdependence of both parties in the relationship, particularly when one party is believed to have caused harm. All of these statements embody the “I-Thou” reverence as outlined by Buber. The element of respect, admiration, and pure presence is inherent in Hanh’s mantras, and are key principles in the acknowledgement letters that I wrote. Hanh suggests that “To love means to acknowledge the presence of the person you love. You have to have the time, if you are too busy, how can you acknowledge his presence?” (Hahn 2008, 171). The writing of acknowledgement letters expressed Hanh’s mantras, and in particular, the first three. Students, for example, learned that I was there to support them throughout their academic journeys, as I offered to write letters of reference or further advice throughout university and after graduation. My friends receiving acknowledgement letters from me understood that I recognized their efforts, their resilience in the face of challenge, or their accomplishments. Therefore the second and third mantras were practiced sometimes even in the same letter. The acknowledgement letters did not practice the fourth mantra, which is exercised when the person one loves causes pain or suffering. In this case, however, the relationship between myself and the recipients of my letters would have been strengthened, thus opening the opportunity to practice the fourth mantra should it ever need to be employed. 5 Conclusion: What Now? As a communication scholar, I am particularly interested in the relationship between spirituality and the ways in which we relate to one another. After all, communication is the process of meaning making. Understanding and embodying meaning is rather existential, whereby one may wonder: Why am I here? What can I contribute? Acknowledgement is a way of finding meaning and answering these questions. We do this by means of perceiving and then expressing: I see in
RkJQdWJsaXNoZXIy MzgxMzI=