And so the Zapatistas of Mexico declare war on the Mexican government, NAFTA, and neoliberalism/ globalization. Three thousand ski-masked Zapatista soldiers take over Chiapas’ state capital and several towns, claiming that their state’s natural wealth does not benefit them,1 that constitutionally protected communal land is given illegally to government supporters, and that electoral fraud ensures their continued oblivion. Within 24 hours, planes bomb indigenous communities and at least 145 people die. Massive demonstrations by outraged Mexicans are immediate.

Within 12 days, a strange process unfolds: The army cannot defeat the guerillas. In February, to counter uncomfortable international media scrutiny, President Zedillo sends a hand-picked negotiator and asks a local Catholic bishop to mediate. For a week, Zapatista leaders make their case on national television and radio from a cathedral, around which Mexicans from all over the country form a human barrier to protect them.

Steadily increasing Zapatista popularity meets official vacillation between negotiation and force. Military action results in casualties and provokes massive demonstrations throughout Mexico and in front of Mexican embassies. The Zapatistas reach out through the Internet and find enthusiastic support (e.g.,http://chiapas.indymedia.org; www.zapatistas. org; www.utexas.edu/students/nave; http://flag.blackened.net/revolt/zapatista.html). Local and foreign journalists and well-known people flock to Zapatista forums in Chiapas. 

Subcomandante Marcos’ charisma and obvious intelligence intrigues a now-global audience. Through this book, Marcos hopes to reach yet more people who oppose the worship of profit, control of others, and multinational corporations. In his words: “We are united by a world order that destroys nations and cultures. Today, Money-the great international criminal-has a name that reflects the incapacity of Power to create new things. Today, we suffer a new world war, a war against all peoples, against humanity, against culture, against history. It is an international war, of Money versus Humanity, carried out by a handful of financial centers, without homeland and without shame. Now, this international terror is called neoliberalism” (p. 167).

All of his words, whether in the form of epistles or stories from the Mayan past, make the same point: We are human beings. You cannot ignore us, for we are not going away. We deserve a better life. Give us what the constitution promises us: democracy, freedom, and justice. Do this, and we will work with you for a new Mexico.

On July 2, 2000, the ruling PRI loses its 71-year grip on power, and businessman Vincente Fox of the conservative PAN party is elected. During the campaign, he offered “neoliberalism with a democratic face” and was hailed in the American media as a “friend of Wall Street.” On February 21, 2001, 24 Zapatists leaders begin the “Caravan of Peace and Dignity” from Chiapas to Mexico City. Until March 8, when they reach its outskirts and are greeted by about 250,000 people, conferences are held wherever they stop to rest. In Mexico City, they spend 17 days in front of the Congress building talking about “indigenous autonomy, self-determination, a society that does not exclude anybody.’

Finally invited inside, Comandante Esther, an indigenous farm woman whose house has a dirt floor and whose village is unreached by a paved road, and 3 other comandantes speak at a special session about indigenous rights. Subcomandante Marcos does not participate-he is not a comandante-and declines to meet with President Fox until Zapatista demands are met. The Zapatistas then return to a Chiapas long since militarized by the presence of government soldiers and bases. Determined to be “other” and to bring about peaceful change, they wait for President Fox to act

Footnote

1. Chiapas produces 55% of Mexico’s electricity, 21% of its oil, 47% of its natural gas, 35% of its coffee, and large quantities of tropical woods. It is the second largest producer of beef, corn, bananas, honey, melons, avocados, and cocoa, all of which are exported. And yet it lacks modern infrastructure and schools, and endures massive poverty, illiteracy, malnourishment, and high death rates from non-fatal diseases.

The Drive for Ecumenical Unity

First, when speaking of unity, Jesus never specified a date or time period. Most probably he did this in an attempt to limit human weakness and shortsightedness in this field. However, separation and scattering happened anyway. Rather than considering this something undesirable, we should recognize it as a normal result of human diversity and a source of richness for humanity. Human diversity starts with diversity in the white, black, red, and yellow races, followed by new-color races arising from interracial sexual relations between the original races.

According to Teilhard de Chardin,1 the human race is undergoing a process of permanent change, continuous development, and an unstoppable growth toward an ever-higher level of spiritualization in its quest to achieve a clearer and better understanding of the Divine Reality, the Divine Truth. All faith communities can accept that the perennial Reality from which all existing matter originated is also the final Omega-destination of all beings. Only then, after a long period of growth, will humanity and all religions be united in the All of the spiritual Reality.

After centuries of war and conflict, collaboration and unity among nations progressed with the creation of the United Nations (UN), its affiliated institutes, and the International Court at The Hague in The Netherlands. Sometime in the not-too-distant future, we hope that the dream of Baha’ullah2-the creation of a world parliament, a world government, a world currency unit, and a universal language-will be realized. Is it not time for the world’s diverse faith communities to realize a similar union in collaboration?

Second, people are talking of a small ecumenism between Christian faith communities and a great ecumenism between the world’s faith communities. The ecumenism appellation undoubtedly will be greeted with suspicion by non-Christian faith communities due to its Western origin. In line with the growing trend of including non-Christian faith communities in Christian ecumenist encounters, it might be advisable to replace ecumenism with dialogue. Interfaith dialogue then can be used for all interfaith dialogue encounters.

Third, our world is faced with the problems of an escalating gap between rich and poor and the ever-increasing poverty of 20 percent of the world’s population. Although the world’s political, financial, and industrial leaders acknowledge that something should be done, they have not reached any consensus on how to tackle these problems. Faith communities, in cooperation with non-governmental organizations (NGOs), could speed up this process by fulfilling the necessary role of pressing and pushing these leaders to reach some kind of agreement. However, to be effective and have a lasting influence they must be able to collaborate with each other.

After many years of meetings, it is becoming clear to more and more people that drives for unity between the Christian Protestant communities, as well as drives for unity between the Catholic Church and other Christian communities, are not making any real progress. A growing number of people now believe that such unity should be considered as a very long-term goal.

What should be sought now is not unity, but rather a union in collaboration. This seems to be happening due to advances in telecommunication technology, an acquisition of better knowledge and estimation of other cultures, and also the immigration of non-Christian faith communities to traditionally Christian countries. For example, this latter factor has made Islam the second largest faith community in the European Union.

Fourth, to realize such a union in collaboration, the following four attitudes must be present:

A True Interest in the World’s Problems. All interfaith meetings should deal with the suffering of so many of our brothers and sisters on this planet from a position of real concern and compassion. But more than that, they should formulate the sincere desire within themselves to do something about it. Such a global consciousness should be the basic mental attitude from which all faith communities start when working on interfaith dialogue.

The problems of poverty in South America and India, as well as many other countries, cannot be solved in a reasonably short time period by local and even nationally combined efforts. A change for the better in the socioeconomic infrastructures, many of which remain under the control of a small minority of landowners and industrialists who derive great financial benefits from the status quo, will be possible only through political and moral pressure from the outside. This represents a challenge for a United Religions Organization in collaboration with local politicians.3

A Clearly Defined Purpose so That Efficient Solutions Can Be Reached and Implemented. Efficient solutions will be produced only when all faith communities become a “One Voice Forum” having behind it the power of all their adherents. This could become a reality by creating a world religious organization, such as has been proposed by Episcopal Bishop William Swing’s United Religions Initiative (URI), launched in 1995. This body does not seek to unite all religions into one, but to bring them together at the same table so that their voice will be heard and taken seriously by the UN. An important step in this direction was the creation of the World Council of Churches (WCC) in Geneva, Switzerland.4 The WCC could become a basis for a world organization if non-Christian faith communities and the Catholic Church were to become members.

In the case of Europe, a more unified European collaboration should be studied to promote communication between European interfaith dialogue organizations. An umbrella organization, something like a European Interfaith Council, is urgently needed, as is a European interfaith magazine, to combine all efforts on a European-wide level.

Giving Priority to the Common Welfare. This involves subordinating personal interests to the interests of the whole, a problem often encountered on the political level. For example, the UN’s activities will remain very limited as long as America gives priority to its own interests. This is also applicable to NGOs and faith communities, for concentrating on their own organizational agendas, instead of on the common welfare of humanity, makes real dialogue and real collaboration difficult. As far as I know, only Japan places the welfare of the whole community above that of the individual in all aspects of life. This is perhaps due to its centuries-old Buddhist and Confucian background. Whatever the reason, this remains a unique world phenomenon that is not recognized or understood sufficiently by the world community.

Adopting a “Go and Learn” Attitude. In other words, we have to move beyond the typical Western attitude of “Go and Teach.” This attitude is characteristic of Christianity and Islam, for adherents of both religions believe in their religion’s superiority and that they have exclusive possession of the whole truth. Unfortunately, such attitudes have resulted in colonization, negating and even persecuting other cultures and religions. What is required today is the attitude of “Go and Learn,” of being interested in and learning about others, of coming to respect their identity and values.

Due to this new attitude, we might integrate some of these values in our own way of life and be enriched as a result. As long as the Catholic Church and other Christian denominations, as well as Islam, do not renounce their claim of exclusive possession of the Truth, the above-mentioned union in collaboration will remain an almost-impossible undertaking. The only way forward is one of accepting and recognizing other faith communities and working to go beyond the differences and similarities to arrive at a union in collaboration. Overall unity should not be the goal

Footnotes

1. Teilhard de Chardin (1881-1955): Teilhard aimed at a metaphysic of evolution, holding that it was a process converging toward a final unity that he called the Omega point. He attempted to show that what is of permanent value in traditional philosophical thought can be maintained and even integrated with a modern scientific outlook if one accepts that the tendencies of material things are directed, either wholly or in part, beyond the things themselves toward the production of higher, more complex, more perfectly unified beings…. Teilhard argued that the appearance of man brought an added dimension into the world. This he defines as the birth of reflection: animals know, but man knows that he knows; he has “knowledge to the square.” Another great advance in Teilhard’s scheme of evolution is the socialization of mankind. This is not the triumph of herd instinct but a cultural convergence of humanity toward a single society. Evolution has gone about as far as it can to perfect human beings physically: its next step will be social and spiritual. Teilhard saw such evolution already in progress; through technology, urbanization, and modern communications, more and more links being established between different peoples’ politics, economics, and habits of thought in an apparently geometric progression. (www.britannica.com)
2. Baha’ullah (1817-92): Founder of the Baha’i faith upon his claim to be the manifestation of the unknowable God. He propounded a comprehensive teaching that advocated the unity of all religions and the universal brotherhood of man. Emphasizing social ethics, he eschewed ritual worship and devoted himself to the abolition of racial, class, and religious prejudices. (www.britannica.com)
3. For more information, check out: www.united-religions. org/newsite/index.htm, or contact: United Religions Initiative, PO Box 29242, San Francisco, CA 94129-0242 USA; e-mail: office@uri.org.
4. The World Council of Churches (WCC) is an ecumenical organization founded in 1948 in Amsterdam as “a fellowship of Churches which accept Jesus Christ our Lord as God and Saviour.” The WCC is not a church, nor does it issue orders or directions to the churches. It works for the unity and renewal of the Christian denominations and offers them a forum in which they may work together in the spirit of tolerance and mutual understanding (www.britannica. com). It now has 337 Christian churches as members, mainly Protestant and Eastern Orthodox. The Catholic Church and Southern Baptists are not members.

When Alexander Fleming first discovered penicillin in 1929, it was touted as a miracle drug, and at the time it was. After antibiotics became common, once-fatal infections became only minor inconveniences. But now it appears that bacteria, the target of antibiotics, are fighting back by developing resistance to the drugs that once killed them. In order to grasp how this has occurred, we need to understand a little more about both antibiotics and bacteria.

Antibiotics and Bacteria

Antibiotic literally means against life. Antibiotics are natural substances, compounds made by living organisms, which either kill or inhibit the growth or production of bacteria. The antibiotics we take when we are ill are manufactured. They have been altered or synthesized in order to enhance their potency or increase the range of the species they affect. Some antibiotics, such as tetracycline, interfere with the production of new bacteria by binding to ribosomes and thereby preventing them from manufacturing proteins. Others, among them penicillin, obstruct the synthesis of cell walls. Whatever their mode of operation, antibiotics hinder the proliferation of bacteria and allow the human immune system to overcome any remaining organisms.

Bacteria are complex one-celled organisms. Contrary to popular belief, most bacteria are necessary and beneficial. Beneficial bacteria aid digestion, decompose dead organisms, and often protect us from an invasion of harmful bacteria.

Genomic or chromosomal DNA in bacteria is in the form of a continuous strand. This circular DNA is located in a nucleoid.¹ A plasmid, another form of DNA, is an extra-chromosomal self-replicating structure found in bacteria cells. Plasmids, which carry genes for a variety of functions not essential for cell growth and normal survival, can be thought of as mini-chromosomes.

Compared with genomic DNA, which may contain 4 million base pairs, plasmids are small -they contain only 1,000 to 25,000 base pairs. A bacterial cell may contain one plasmid, many copies of the same plasmid, several different kinds of plasmids, or no plasmids. It is generally believed that DNA in plasmids helps bacterial cells to overcome the various stresses in their environment. One such survival mechanism is a gene or several genes for antibiotic resistance. Plasmids also may carry genes for virulence. For example, the severe food-borne disease caused by a strain of E. coli is a plasmid-based illness.

Reproducing and Exchanging Genetic Material

As bacteria usually reproduce through binary fission, or splitting to form two identical daughter cells, there is no recombination of DNA. However, many bacteria do exchange and then recombine genetic information through transformation, transduction, or conjugation. All three techniques have been exploited by specialists involved in the genetic engineering revolution.

When a bacterium (donor) dies, the cell ruptures (lyses) and thereby sets the cellular material free in the environment. Fragments of this naked DNA are then absorbed by recipient (host) bacteria, which incorporate and recombine it with their own. This process, known as transformation, has been exploited to produce such transgenic organisms as cows or plants that contain functional human genes.

The second method of recombination is transduction, or the exchange of genetic material by a viral carrier. Viruses that invade bacteria are called bacteriophages, or just phages by most scientists. When a phage infects a bacterium, it injects its own DNA, which then takes over the host’s metabolism and turns it into a small factory capable of assembling more phages. After it has produced a sufficient number of viruses, the cell lyses and the new phages are released and begin to infect more bacteria. If some of the host DNA is incorporated into a phage during the assembly process, an extremely rare occurrence, the defective phage still can bind to and inject its DNA into a host cell. However, it does not carry the virus’ genetic material and so cannot infect the cell. Thus it is no more than a mode of transport for DNA from one bacterium into another. As in transformation, the new DNA can be recombined with that of the host.

In the 1950s, scientists observed a third form of recombination: conjugation. This form of exchange features bacteria that are connected to each other through a tube or bridge. Donor cells carry fertility (or sex) plasmids, which allow the cell to synthesize long, thin hollow tubes called pili. The “sticky” pili bond to the cell walls of the recipient cell, and the two cells become united. A special enzyme then cuts a strand of the donor DNA, which is then transferred. Sometimes an entire chromosome is transferred and then recombined in the recipient cell. Bacteria also exchange plasmids through the conjugation bridge. This exchange is rapid and efficient. Not only do exchanges take place among bacteria of the same species, but they also cross species lines and even occur between bacteria and eukaryotic (plant and animal) cells.

Resistant Genes and Antibiotic Abuse

Resistant genes work in several ways. Certain genes prevent destruction by producing enzymes that either degrade antibiotics or alter them chemically so that they become ineffective. Another gene helps the bacteria replace the receptor site for the antibiotic, thereby preventing it from binding to the bacteria. And yet a third gene can be used to manufacture a pump that removes the antibiotic from the cell.

When antibiotics are taken, the bacterial cells that are susceptible to the drug die. But some cells may survive. Those cells then reproduce and pass on that resistance to the daughter cells. This often happens when too little of a drug is used or if it is not taken over a long-enough period. If patients do not take enough of their prescribed medication or stop taking it after a few days, they are promoting resistance. Another problem is that non-life-threatening illnesses, such as acne and chronic ear infections, often are treated with low doses of antibiotics over a long period of time. This practice also aids the development of resistant genes.

Many patients view antibiotics as a quick cure, and unfortunately doctors succumb to demands to prescribe them even if they are not necessary. Although antibiotics do not kill viruses, they are prescribed for patients who do not want to be told just to go home, rest, and drink plenty of fluid. Unless a culture is done to identify the infection, a doctor can only guess which anti-biotic to use. Increasingly stronger or broader-spectrum antibiotics are employed in cases involving unidentified infections, which can be analogous to killing a fly with a machine gun. Most minor illnesses will succumb to the body’s immune system. Furthermore, we need to remember that the symptoms being treated are the body’s reaction to invasions by pathogens.

In many developing countries, antibiotics are available without prescription and are taken inappropriately. Some pharmaceutical companies offer doctors bonuses and gifts for every prescription they write, and so antibiotics are overprescribed.

The United States Food and Drug Administration (USFDA) reports that over 40 percent of all antibiotics produced in the U.S. are given to animals. Low doses of antibiotics are routinely fed over the lifetime of meat-producing animals to promote growth and improve feed conversion. This practice creates a perfect environment for the development of resistant genes. One example, which already has produced dire consequences, is the emergence of a strain of salmonella that is resistant to several antibiotics commonly used to treat it.

Antibiotics are routinely sprayed on crops to treat and prevent disease. Although bacteria that invade plants are not harmful to people, many are related to those which cause such food-borne illnesses as E. coli, salmonella, and shigella.² If plant bacteria develop resistance, they could pass it on to bacteria that infect humans. There also appears to be evidence that we acquire resistant bacteria from our food. One researcher, Denis E. Corpet of the National Institute of Agricultural Research, has discovered that the amount of resistant bacteria humans obtain from food is quite significant. When his volunteers went on a diet of bacteria-free food, the quantity of resistant bacteria in their feces diminished by 1,000-fold.

Merri Moken, a student in Morristown, NJ, found that bacteria quickly developed resistance to common household disinfectants. The consequences of the proliferation of new anti-bacterial soaps, steering wheels, sponges, toys, and toothbrushes that we have seen in the past few years could be quite serious if it is causing an increase in resistance.

Solutions and Conclusions

The first step in combating resistance should be to reduce the number of antibiotics used for treating illness. When possible, doctors should identify the pathogen before prescribing antibiotics. Patients should complete the full course of antibiotic treatment by taking all of their medication instead of saving some for later. They also should not demand these drugs for colds or minor infections. Second, developing countries should enact legislation to control sales of antibiotics without prescriptions.

Another important step is a drastic reduction in the use of antibiotics in agriculture. Routine feeding of antibiotics to meat-producing animals needs to be prohibited. Some European countries, Sweden for example, have banned the use of these drugs for growth promotion. Consumers should demand antibiotic-free meat. The practice of spraying fruit and vegetable crops, even though they are not infected, also needs to stop, and consumers should be encouraged to wash all produce thoroughly in order to remove bacteria and antibiotic residues.

Consumers need to consider the consequences of overusing disinfectants and anti-bacterial products. Generally, washing your hands with ordinary soap is all that is necessary if we have been exposed bacteria in public places. Perhaps more education on the necessity of bacteria is another solution.

Finally, new antibiotic drugs need to be developed so that we will continue to have a last line of defense against resistance genes. Other research designed to improve our understanding of all of the mechanisms of resistance could perhaps result in a new family of drugs. In our ever-shrinking world, it has become essential for us to consider the significance of our impact on other organisms, including bacteria. Bacteria were created with a purpose and are indispensable. So let’s stop waging war on all of them. We need the susceptible bacteria as our allies against those which are resistant

Footnotes

1. Plasmoid: The part of a bacterium or virus that contains nucleic acid and is analogous in function to the nucleus of a eukaryotic cell.
2. E. coli: A bacillus (Escherichia coli) normally found in the human gastrointestinal tract and existing as numerous strains, some of which are responsible for diarrheal diseases; Salmonella: Any of various rod-shaped bacteria of the genus salmonella, many of which are pathogenic, causing food poisoning, typhoid, and paratyphoid fever in humans and other infectious diseases in domestic animals; Shigella: Any of various nonmotile, rod-shaped bacteria of the genus shigella, which includes some species that cause dysentery.

References

• Ambile-Cuevas, et.al. “Antibiotic Resistance.” American Scientist 83, no. 4 (Jul.-Aug. 1995).
• “Antimicrobial Resistance: An Ecological Perspective.” American Society for Microbiology. (1999). Online at: www.asmusa.org/acasrc/pdfs/Antimicrobial rpt.pdf.
• Center for Disease Control Antibiotic Resistance Page. Online at: www.cdc.gov/ncidod/dbmd/antibioticresistance/default.htm
• Center for Science in the Public Interest Antibiotic Resistance Project. Online at: www.cspinet.org/ar/index.html
• “Chemotherapy of Bacterial Infections.” Online at: www.life.umd.edu/classroom/bsci424/Chemotherapy/Chemotherapy.htm
• Copet, D. E. “Antibiotic Resistance from Food.” New England Journal of Medicine, 318 (1988): 1206-7.
• Davies, Julian. “Bacteria on the Rampage.” Nature (Sept. 1996): 219-20.
• Levy, Stuart. “The Challenge of Antibiotic Resistance.” Scientific American (Mar. 1998): 46-54.
• “The Microbial World.” Univ. of Edinburgh. Online at: http://helios.bto.ed.ac.uk/bto/microbes/penicill.htm
• European Commission Directorate B-Science and Health Opinions. “Opinion of the Scientific Steering Committee on Antimicrobial Resistance.” (1999). Online at: http://europa.eu.int/comm/food/fs/sc/ssc/out50_en.pdf
• Seachrist, L. “Infections Making a Deadly Comeback.” Science News (20 Jan. 1996): 38. “Types of Antibiotics and Related Resistance Genes.” Online at: http://biosafety.ihe.be/AR/ ARmenu.html
• Washington State University Microbiology. Online at: www.wsu.edu:8080/~hurlbert/pages/Chap9.html

Judaism, Christianity, and Islam teach that such an outlook is the most serious affliction that can strike a person. The Prophets and Messengers of these religions taught that everything must have importance and value, for an intentional will preserves it in the most beneficial manner. If this were not so, nothing could exist. For a variety of reasons, many people ignore this fact and so look at themselves and their surroundings without really seeing what is there. After all, why should that which is deemed unimportant and simple be noticed? Unfortunately, large numbers of people consider what they need for their mental and moral health to be unimportant.

What we see in ourselves and in nature indicates that each thing’s existence, no matter how small, is important. Has the sun ever failed to rise in the morning, or the oxygen that we need to survive been denied? Such a perpetual meeting of our needs, even though we do not even know all of them, indicates that a very important message is being sent to us.

These events demand our appreciation, praise, and respect, for all of us know that nothing happens without a reason. Each event contains its own wisdom, for if it did not, how could it occur in a very precise and accurate manner and at the most appropriate time and place in order to fulfill its specific purpose? Upon reflection, we can see that these events inform us of the existence of an all-seeing, all-hearing, and all-knowing power that meets and fulfils all of our needs despite our ignorance of them.

The mistaken assumption that existence arises from what is physically apparent has caused many to regard life and the entire universe as mere coincidence.1 But how can such a view be upheld? Does this supposed “law of coincidence” have the ability to choose what will and will not happen in nature? The events we see in nature can only be the results of a conscious choice (will), for coincidence cannot guide existence to behave in a perfect manner. It has no such power to do so. Only conscious choice can do that.

Unfortunately, this unaccounted-for idea of giving power to something that can be present only in a being with conscious choice has led to a general loss of appreciation for the value of nature and life. The former is unjustly exploited for the interest of a tiny minority, while the latter engenders even worse personal behavior. The end result of such thought processes is a superficial view of life and all existence.

We cannot afford to ignore what everyday events show us: If our current life is given importance and value, it cannot be temporary. Rather, this life must be a precursor of the eternal life to come. Just as the end of pleasure brings pain, the end of separation from loved ones brings pleasure.2 If life is so important and valuable, it cannot just end in such separation, as this is contrary to care and compassion. Care and value necessitate that loved ones will never be separated. This means that a universal re-union achieved through a universal resurrection must occur, for eternal separation and non-existence would violate care and value. Such a resurrection would re-unite the beloved and the lover and ensure that everyone receives exactly what he or she deserves, be it a reward or a punishment.

Many events in our everyday lives indicate that an eternal re-union and hence life after death exist. By “reading” these messages, our lives are both lived with and end with peace. Ignoring these messages or pretending that they do not exist empties our lives of meaning, value, or care. All that is left is a blind consciousness. In short, we can no longer call ourselves human, for we deny that which makes us human.

Signs of the Afterlife

Alternating Periods of Sleep and Wakefulness. The onset of night heralds a simultaneous decrease in the productivity and activity of daily occupations. This principle applies to all human, animal, and plant life located within night’s sphere. Sleep, like being half-dead, is a physiological condition that allows growth, renewal, and the storing of new information to take place. We cannot remain healthy without rest and sleep. Waking up from a good sleep allows us to make a fresh start and deal with the responsibilities that life entails. Just as the need for sleep follows a day of work, there is a need for death (a form of discharge) after life. Just as there is a need to wake up after sleep so that we will be refreshed to face the next day’s activities, there is a need to re-awaken after death so that we will be ready for our eternal life. Hence, there is resurrection after death.

Alternating Seasons. Many animals hibernate during winter. Their waking up and “resuming” their lives in the spring indicate that we will be resurrected after death. We can “read” the same message in new flowers blooming, new leaves appearing on previously dry and dead branches, and seeds sending up new shoots through the ground after being buried and germinating all winter. Seeds, which contain the plant’s or tree’s “hidden” program, are endowed with the ability to survive until the appropriate conditions for germination arise. The resulting plant or tree is a clear challenge to gravity’s downward pull and to those forces that prevent the seed’s development.

In an analogous manner, we will be resurrected after our present bodies have died and been buried (planted) and decomposed into its constituent elements. These elements will serve as the seed from which our new and fresh bodies will be created during the resurrection. Given this, we can understand the value and importance of all life, especially of human life. 

Creating a Live Body from the “Lifeless” Molecules of Digested Food. This continuous process occurs every day of our lives. All of the food that we consume must be reduced to its constituent particles so that it may be absorbed directly into our bloodstream. From there, each particle is directed and distributed to cells according to their individual needs. Before we can eat any plant or animal, each one must be killed and then reduced to its lifeless constituents so that it may be promoted to a higher and more complex entity after it enters a person’s body. All non-living food molecules then are sent to and incorporated into the appropriate living cells, where they function in the best possible way to meet the body’s needs. Just as lifeless food molecules are promoted to a better existence in a person’s body, so will our death represent the beginning of a more worthy and complex life.

Other Signs

The Manifestation of Renewal. We see this clearly in the monthly destruction and re-construction of a woman’s womb (uterus) wall. Although clearly a biological event, it has a much higher message: Just as this wall must be renewed and prepared continuously so that a fertilized egg will be able to develop in the future, there must be a fresh preparation for each individual’s resurrection after his or her death.

The Manifestation of Utmost Care and Compassion. Giving endless value and importance to the existence and life of even the smallest entities, while ignoring humanity’s needs, violates wisdom and compassion. Even the smallest living organisms, such as bacteria, are designed with a most bewildering detail and intricacy and have their needs met with the utmost regard and care. This indicates that our needs, especially for continual security and happiness, cannot be left unfulfilled.

What could be a greater injustice than not meeting the needs of the most complex member of creation after meeting those of the most simple? We were not created to play and enjoy ourselves here, but to appreciate, know, understand, and respect that which makes us human. The Manifestation of Endless Wisdom, Power, and Justice in Meeting All Needs and Causing Things To Move from Simplicity to Complexity. Each entity and individual receives, in a just and equal distribution, exactly what it requires to survive. Manifestations of this universal wisdom can be seen everywhere. For example, mothers produce a warm, liquid milk that is the best possible food for their newborns. Even before the baby is born, the mother’s breast is prepared for milk production. In addition, this organ is located in the most convenient place for this very weak and fragile being who needs warmth and close protection. A mother’s arms and her warm breast, along with her sweet and warm milk, is the best way to welcome a new person to this world!

The tiniest life forms, such as bacteria, worms, ants, and flies, are the most blessed when it comes to being provided with the best and excessive bounties. Our material needs are met promptly and precisely. For example, electrical impulses transit our nerve cells so quickly that our intention to move, talk, or look sets all the necessary processes in motion instantly and simultaneously -without any conscious decision on our part. Such a miraculously appropriate response to the vast variety of needs found within each entity indicate that we will receive our just and equal provision as well. If all other entities are dealt with from a position of perfect justice and respect, excluding us from that provision would be a violation of that same justice and respect.

When we observe nature, we notice a continual progression and development from a condensed (simple) “hidden” program to a more intricate and complex one. For example, a fully grown oak tree will emerge, eventually, from the program lying within its respective seed. Likewise, a single fertilized egg cell will develop, eventually, into a deeply complex multi-organ body consisting of 100 trillion cells working in concert!3 Scientists have proven that all of our physical characteristics are encoded in a two meter-long DNA molecule that is fitted into a human cell whose nucleus has a diameter of 5 to 8 microns.4 Astronomers have proven that the universe has continued to expand since the Big Bang.5

All of these processes indicate that this expanding and developing complexity is caused by the same principle pervading the universe. Hence, if this is the case for the present universe, this life must be a condensed program or an index of another eternal and more complex life to come.

The Endless Benefits for Human Life

Attaining certainty in the afterlife enlightens us. Today, humanity needs such enlightenment, for this will give all people a real aim and purpose in life and assure them of eventual victory (in the afterlife) and eternal justice. By nature, we desire good and justice.

Once we realize that we will be treated with perfect justice after we die, we will strive to subjugate our ego through our God-given willpower so that we may benefit other people, our community, and life in general. In this way, our ego will be trained to do good while it is raised to higher levels of purity.

Understanding that the entire universe serves humanity and life, and that an eternally just life is waiting for us after death, we will direct our ego to engage in the same service. In short, everybody benefits from the realization that both life and existence have inherent value and meaning

Footnotes

1. www.angelfire.com/in3/creationvsevolution/
2. www.nur.org/treatise/collection/ (the Fourth Truth of Bediuzzaman Said Nursi’s Tenth Word).
3. www.mc.manicopa.edu/academic/psychology/dev/prenatal
4. B. Alberts et al., Essential Cell Biology (New York: Garland Publishing, 1998), p. 246.
5. infidel.org/library/modern/vicstenger.

Those who want to reform the world must first reform themselves. If they want to lead others to a better world, they must purify their inner worlds of hatred, rancor, and jealousy, and adorn their outer worlds with virtue [through reflection and self-criticism, among other practices].

The Role of Reflection

Reflection literally means to think on a subject deeply, systematically, and in great detail. In a spiritual context, it signifies reflection, which is the heart’s lamp, the spirit’s food, and the spirit of knowledge. Reflection allows believers to discern what is good and evil, beneficial and harmful, beautiful and ugly, and makes the universe a book to study and reveals the Qur’an’s deeper meanings more clearly.

Reflection is a vital step in becoming aware of what is going on around us and of drawing conclusions from it. It opens the door of experience, nourishes the truth, and opens the pupil of the heart’s eye. As Prophet Muhammad stated: “No act of worship is as meritorious as reflection. So reflect on God’s bounties and the works of His Power, but do not try to reflect on His Essence, for you will never be able to do that.”

The verse: They reflect on the creation of the heavens and Earth (3:190) presents the Book of the Universe (creation itself) with its way of creation, the peculiarities of its letters and words, the harmony and coherence of its sentences, and its firmness as a whole. By calling us to reflect upon the universe, the Qur’an shows us one of the most beneficial methods of reflection: to reflect on and study the Qur’an, and to follow it in all our thoughts and actions; to discover the Divine mysteries in the Book of the Universe and, through every new discovery that deepens and unfolds the true believer, to live a life full of spiritual pleasure along a way of light extending from belief to knowledge of God and therefrom to love of God; and then to progress to the Hereafter and God’s pleasure and approval-this is the way to become a perfect, universal human being.

Reflect upon every scientific field, but remember that the rational and experimental sciences are only a first step or a means to reach reflection’s final target: knowledge of God. Studying existence as if it were a book to be reflected upon can engender the desired results and provide ceaseless information and inspiration, but only if one admits that God creates all things and their attributes.

Reflection must be based on and start with belief in God as the Originator of creation. Doing so will enable one to progress uninterruptedly and without end. Encouraging people to engage in reflection focused upon a determined aim entails urging them to learn and use the methods of sciences that study how existence is manifested. Since everything belongs to God, studying every incident, item, and quality also means studying how the Creator deals with existence. Those who study and accurately comprehend this book of existence, and then live according to it, will follow the way of guidance and righteousness all the way to the final station of Paradise.

The Role of Self-Criticism

Self-criticism literally means reckoning, settling accounts, and self-interrogation. In a spiritual context, however, it describes believers who constantly analyze their deeds and thoughts in the hope that correcting them will result in increased closeness to God. They thank God for what they have done, and seek His forgiveness through repentance and remorse. Self-criticism is the very important and serious attempt of asserting personal loyalty to God.

It also may be described as seeking and discovering their inner and spiritual depth, and exerting the necessary spiritual and intellectual effort to acquire true human values and to develop the sentiments that encourage and nourish them. This is how they distinguish between what is good and bad, as well as what is beneficial and harmful, and maintain upright hearts. Furthermore, it enables believers to evaluate the present and prepare for the future. Engaging in self-criticism also enables believers to achieve a steady relationship with God, for this relationship depends on their ability to live a spiritual life and remain aware of what takes place in their inner world. Success preserves their celestial nature as true human beings and continually regenerates their inner senses and feelings.

Believers cannot be indifferent to self-criticism. On the one hand, they try to revive their ruined pasts with the breezes of hope and mercy blown by such Divine calls as: Repent to God (24:31) and: Turn to Your Lord repentant (39:54) that echo in their consciences. On the other hand, warnings as frightening as thunderbolts and as exhilarating as mercy are contained in such verses as: O you who believe! Be conscious of God and observe your duty to Him. And let every soul consider what it has prepared for the morrow (59:18) bring believers to their senses and make them once again strive to avoid sin.

Taking each moment of life to be a time of germination, they seek ever-greater depth in their spirits and hearts with insight and consciousness arising from belief. Even if sometimes pulled down by their carnal dimension, they remain alert: Those who fear God and observe His commandments, when a passing stroke from Satan troubles them, they immediately remember (God), and lo! they are all aware (7:201).

Self-criticism attracts Divine Mercy and Favor, which enables believers to deepen their belief and servanthood, to practice Islam successfully, and to attain nearness to God and eternal happiness. It also prevents despair, which ultimately leads to reliance on personal acts of worship to be saved from Divine punishment in the Hereafter.¹

As self-criticism opens the door to spiritual peace and tranquillity, it also causes a greater consciousness of God and His punishment. Those who criticize themselves always hear the echo of the Prophetic warning: “If you knew what I know, you would laugh little but weep a lot.” Self-criticism continuously inspires anxiety in the hearts of those who are fully aware of the heavy responsibility they feel-the anxiety voiced as in: “If only I had been a tree cut into pieces.” While such a degree of self-criticism is hard to attain, it is also difficult for those who do not do so [to be sure that they will be able] to live today better than yesterday, and tomorrow better than today.

Constant self-criticism and self-reprimand show the perfection of a believer’s belief. Those who strive to reach human perfection are conscious of this life and spend every moment of it struggling with their carnal natures. They do not allow everything that occurs to their hearts and minds to enter, for they understand the necessity of self-control. Self-criticism and evening reviews of the day’s activities are constant, even for those acts that seem most sensible and acceptable, and new resolutions are made. Believers knits the “lace of his or her life” with the “threads” of self-criticism and self-accusation.

So long as believers show such loyalty and faithfulness to the Lord and live in such humility, the doors of heaven will be thrown open and an invitation will be extended: “Come, O faithful one. You have intimacy with Us. This is the station of intimacy. We have found you a faithful one.” Every day they are honored with a new, heavenly journey in the spirit. It is God Himself Who swears by such a purified soul in: Nay, I swear by the self-accusing soul! (75:2).

These new people will conquer their selves, thoughts, and hearts, and those of others, and will discover the unknown. They will regard any time spent not taking a new step into the depths of the self and the universe as wasted. As they remove, through faith and knowledge, the veils covering the face of reality, they will become even more eager to advance further. With the messages of answers received from the heavens, Earth, and the seas, they will continue to journey until they return to their Creator

Footnotes

1. If believers despair (of Divine mercy) concerning their eternal life because of their sins, relief from Divine punishment is sought. They then remember and so rely on past good deeds. However, this way is utterly inadequate, for only through Divine mercy can one be saved from God’s punishment and enter Paradise.

Biological weapons (BWs), defined as infectious bacterial or viral agents used to harm others, have a long history2: Primitive peoples used arrows poisoned with biological toxins from animal and plant extracts, and also poisoned their enemy’s water supply with fecal extracts. Medieval warriors besieging the Russian city of Kaffa catapulted plague-infected corpses over its walls. Europeans knowingly gave smallpox- or measles-infected blankets to Native Americans, who had no resistance to these diseases. BWs reportedly were used during WWII. Over time, BWs have come to include biologically derived toxins and poisons.3 Among the most dangerous agents are smallpox, botalinum toxin (Btx), anthrax, and ricin.4 Some are highly lethal, while others incapacitate the host or primarily harm animals and plants. Today, many countries are believed to fund such research.

BWs Become a Modern Issue

Japan started the first offensive biological weapon program in 1918 with Unit 731, a special army unit dedicated to BWs production and experimentation. In 1931, it moved to Man-churia, China, where it conducted experiments on Chinese people and actually attacked several cities with different BWs until 1942. At least 10,000 Chinese died during those experiments. In 1942, the U.S. learned of this program and started its own. By 1969, it had weaponized the agents causing anthrax, botulism, tularemia, brucellosis, Venezuelan equine encephalitis, and Q fever.5

In 1969, President Nixon declared that the U.S. unilaterally renounced first use of lethal or incapacitating chemical agents and weapons, and unconditionally renounced all methods of biological warfare. Henceforth, the U.S.’s biological program would research only strictly defined measures of defense, such as immunization. All stockpiles were ordered to be destroyed. The U.S. and 165 other countries have signed the Biolog-ical and Toxic Weapons Convention (BWC), and 144 countries have ratified it.6

But the BWC cannot be effective if it cannot be enforced. For example, the USSR signed it but continued its programs. In 1979, at least 66 people died after an accidental anthrax release from a plant near Sverdlovsk. Soviet authorities denied any BWs production, but years later President Yeltsin confirmed that anthrax was being researched at that time.7 Yeltsin further asserted that all such programs were stopped and that stockpiles were being removed. However, evidence suggests that part of the offensive programs continue.8

The USSR’s demise (1991) led to the spread of BWs production information. According to Margolis, some of the 60,000 scientists and technicians formerly employed by its biological warfare establishment reportedly are working in Iraq, Israel, Iran, Syria, and Serbia, all of which already have extensive arsenals of biowarfare weapons. India also may have received substantial Russian aid.9

Iraq announced its BWs program in 1995. Fortunately, such agents were not used during the Gulf War, possibly due to fear of nuclear retaliation. The UN destroyed whatever it could find of Iraq’s BWs program in 1996.10 China, Iran, Taiwan, Syria, Cuba, North Korea, Egypt, Israel, and Libya are suspected of having similar programs.11

Why Would Anyone Use BWs?

In the eyes of nations or groups that put their own ideology or interests above all other considerations, including human life and future generations, such weapons might appear attractive. Consider the following points:

BWs probably are more effective on a per-quantity basis than more conventional weapons. Just 8 ounces of Type-A botalinum toxin, “the most lethal substance known,” could kill every living creature on Earth.12 One gram of anthrax contains 100 million lethal doses, and a few kilograms can kill as many people as died at Hiroshima.13 Generally speaking, several kilos of a biological agent can have the impact of several tons of nerve gas. BWs are extremely effective because they are highly toxic and are living organisms that multiply in and infect target hosts.

Producing chemical and nuclear weapons requires sophisticated equipment and highly trained personnel; BWs require only a modest level of education and investment. Kathleen C. Bailey, a former assistant director of the U.S. Arms Control and Disarmament Agency, is “absolutely convinced” that a major biological arsenal could be built with $10,000 worth of equipment in a 15×15 ft. room.14

For example:

To infect 1 sq. km., it would cost approximately $2,000 using conventional weapons, $800 using nuclear weapons, $600 using chemical weapons, and $1 using biological weapons. Any nation with a reasonably advanced pharmaceutical and medical industry can mass produce BWs.15

Weaponized anthrax probably could be produced in a small house, apartment or RV for less than $100,000. The program could be run by perhaps less than a dozen technicians with the equivalent of a BS degree led by one supervisor with a Ph.D. The relevant basic knowledge for most biological weapons-grade microbes is freely available, and equipment and chemicals can be obtained from dozens of suppliers.16

A live weapon needs only a small sample for mass production. Some agents exist naturally in the soil or can be ordered from a biotech company. Various researchers have claimed that Saddam Hussein used the latter method to acquire his original anthrax culture.17 BWs are hard are to detect in the production phase, for most bioweapons can be produced in hidden and/or mobile conditions.18 When detected, the place can be quickly cleaned and transformed into an ordinary pharmaceutical research or biology lab. Furthermore, such anti-terrorist sensor systems as metal detectors, x-ray machines, trained dogs, or neutron bombardment cannot detect BWs.19

Damage is confined to people (and possibly other living things), thus leaving infrastructure intact20; the sheer terror caused by such a threat21; ensuing governmental panic22; and the time lag between release and detection makes identification and apprehension very remote.23 But BWs also have certain drawbacks, among them:

The need for effective delivery. Most biological agents infect through inhalation. Too-large particles are caught in the respiratory system; too-small particles are exhaled. To stay in the lungs, the particle should be between 1 and 5 Angstroms. In fact, a BW attempt in Japan failed because the dissemination tool was ineffective.24

Even if disseminated, the desired result is far from certain. Most biological materials, including spores, are destroyed by exposure to ultraviolet light and drying. Agents released in the air may disperse in unexpected ways due to changes in wind patterns. Rain may wash the agents out of the air before they reach their target. Also, BWs can turn around and infect those who released them.

BWs’ live nature is a two-edged sword. The disease spreads easily, but no one can know when it is safe to live in the infected area. An agent’s lifespan is a major concern, for it can become part of the local microflora and thus threaten any military follow-up activities for an unknown length of time.25

Vulnerability to Attack

BWs have two main uses: on the battlefield and on a civilian population. Battlefield Use: BWs have several drawbacks here, such as high dependence upon external conditions, delayed effects, possible self-infection, uncertainty over when an infected area is safe enough to return to, and neutralization by vaccination or protective clothing. Use on a Civilian Population: This is the true horror, for civilians would not be prepared for such an attack and the resulting epidemic would be very hard to control. If the attack is covert, authorities would be unable to identify the source and unaware of the attack until infected people start showing up in the hospitals. When they finally identified the agent, the infection would be widespread. If a vaccine did not exist, health professionals would be unable to offer much help. The U.S. considers itself very vulnerable to such an attack and is working to protect itself.

Given that BWs are not hard to obtain, why have they not been used on civilian populations so far? The main reasons seem to be fear of a reprisal attack and of alienating the public to one’s cause. Potential users apparently feel that the disadvantages far outweigh the advantages. But as they may not always feel that way, the U.S. and other nations are studying how to prepare their national health care infrastructures and personnel to deal with such an event.

A Recent Development

On July 26, 2001, the Washington Post announced that the U.S. would withdraw from the BWC on the grounds that a newly proposed protocol “would not prevent cheating, and could encourage espionage against the U.S. pharmaceutical and chemical industries.” One wonders if other countries will follow suit.

Conclusion

Many Web sites discuss this vital issue, such as: www.brad.ac.uk/acad/sbtwc/: strengthening the BWC; www.cbiac.apgea.army.mil/about_us/general.html: Department of Defense focal point for data related to Chemical Warfare/Chemical and Biological Defense technology; www.asanltr.com/: specializes in nuclear, biological, and chemical defense and protection issues; www.geocities.com/nbclinks/: gateway for nuclear, biological, and chemical warfare data on the Web; and www.seanet.com/~gtate/cwoff.htm: gives access to various chemical warfare-related Web pages.

All religions condemn such horrific weapons on the grounds that all life is inherently sacred and worthy of respect. However, realpolitik, greed for profits, ideological conflict, and the need to assert or maintain control of natural and other resources deafens many governments and people to the appeals of religion.

Unfortunately, one nation’s and even one group’s decision to head down this path causes others to follow for the sake of self-preservation. We are well-advanced on this path, and no one can say where it will end

Footnotes

1. Rod Hafemeister, “Vaccines Will Not Suffice Fight Vs. Anthrax Needs Other Ammo,” Belleville News-Democrat (28 Dec. 1997). Online at: www.militaryreporter.org/anthrax.html.
2. R. E. Hurlbert, Microbiology 101, “Chapter XV, Adden-dum: Biological Weapons; Malignant Biology,” Washington State Univ. 1997). Online at: www.slic2.wsu.edu:82/hurlbert/micro101/pages/101biologicalweapons.html.
3. Henry E. Hardy, “Biological Weapons FAQ v. 0.44,” (1999): Online at: www.ocean.ic.net/ftp/doc/disaster/bio/biowfaq.html.
4. Partial online list: www.fas.org/nuke/intro/bw/agent.htm.
5. Thomas W. McGovern and George W. Christopher, Biological Warfare and Its Coetaneous Manifestations. Online at: www.telemedicine.org/BioWar/biologic.htm.
6. http://projects.sipri.se/cbw/docs/bw-btwc-mainpage.html.
7. F. A. Abramova et al., “Pathology of inhalational anthrax in 42 cases from the Sverdlovsk outbreak of 1979,” Proc Natl Acad Sci USA, no. 90 (1993): 2291-94; G. W. Christopher et al., “Biological Warfare: A Historical Perspective,” J Am Med Assoc, no. 278 (1997): 412-17.
8. Eric Margolis, “Another Doomsday Clock Is Ticking, Ticking,” Foreign Correspondent (20 June 1999). Online at: www.foreigncorrespondent.com/ archive/doomsday.htm.
9. R A. Zilinskas, “Iraq’s biological weapons: The past as future?” J Am Med Assoc, no. 278 (1997): 418-24.
10. Chemical and Biological Weapons Nonproliferation Project Web Page: www.stimson.org/cwc/bwissues.htm.
11. Margolis, “Another Doomsday,”(20 June 1999).
12. Robert H. Kupperman and David M. Smith, “Coping with Biological Terrorism,” in Brad Roberts, ed., Biological Weapons: Weapons of the Future? (Washington: Center for Strategic and International Studies, 1993), 35-46; Wayman C. Mullins, “An Overview and Analysis of Nuclear, Biological, and Chemical Terrorism: The Weapons, Strategies and Solutions to a Growing Problem,” American Journal of Criminal Justice 16:2 (1992): 95-119.
13. M. Asperilla, “Bioterrorism: The threat of the future.” Online at: www.sun-herald.com/2000/fron9.htm.
14. L. Cole, “The Specter of Biological Weapons,” Scientific American. Online at: www.sciam.com/1296issue/ 1296cole.html#1.
15. Ibid.
16. R. E. Hurlbert, “Biological Weapons: Black Biology,” Focus on Microbiology Education Newsletter (Spring 1998). Online at: www.microbelibrary.org/newsletter/nltrs98.htm.
17. For this and other claims of how the U.S. helped Iraq obtain the necessary ingredients for both biological and chemical weapons, consult Mark Phythian and Nikos Passas, Arming Iraq: How the U.S. and Britain Secretly Built Saddam’s War Machine (Northeastern Univ. Press: 1996); Alan Friedman, Spider’s Web: The Secret History of How the White House Illegally Armed Iraq (New York : Bantam Books, 1993).
18. Hurlbert, Microbiology 101 (see footnote 8).
19. Robert S. Root-Bernstein, “Infectious Terrorism,” Atlantic Monthly (May 1991): 44-50.
20. Stanley L. Wiener 1991. “Terrorist Use of Biological Weapons.” Terrorism 14:2, (1991): 129; “Chemical and Biological Weapons and Terrorism,” in Susan Flood, ed., International Terrorism: Policy Implications (Chicago: Office of International Criminal Justice, The University of Illinois at Chicago, 1991), 65.
21. Robert H. Kupperman and Darrell M. Trent, Terrorism: Threat, Reality, Response (Stanford, CA: Hoover Institution Press, 1979).
22. Harvey J. McGeorge, “Reversing the Trend on Terror,” Defense & Foreign Affairs 16:4 (April 1988): 16-22.
23. Jeffrey D. Simon, Terrorists and the Potential Use of Biological Weapons: A Discussion of Possibilities R/3771-AFMIC (Santa Monica, CA: RAND Corp., 1989): 10; William E. Burrows and Robert Windrem, Critical Mass: The Dangerous Race for Superweapons in a Fragmenting World (New York: 1994), 483.
24. The ease of dissemination remains controversial. A detailed summary of the BWs delivery scenarios can be found in Ron Perver, Chemical and Biological Terrorism: The Threat According to the Open Literature. Online at: www.csis-scrs.gc.ca/eng/miscdocs/purv_e.html#tab2.
25. Dr. Dane Jones. Online at: www.calpoly.edu/~drjones/ biowar-e3.html.

The Need for Balance

Human beings are social creatures with a complicated network of relations. No one can be completely independent of this network, for each person’s survival depends upon it. Given this, a constant search for balance between these relations is necessary to avoid conflict. Classical Greek philosophers considered humanity a zo-on politikon-a political mammal, thus emphasizing the fact that every person is, in some way, a political actor.

For believers and Muslims, belief is an essential component of human existence. Even some agnostic humanists accept the possibility of a spiritual life and recognize its ethical merits. Given this, political and spiritual activities cannot be separated from human life or from each other. In other words, they have a holistic link. This concept also is found in a more specific Christian perspective and in the Islamic tradition. Among its European exponents have been Dag Hammarskjold, Thomas Masaryk, and Vaclav Havel.¹ Ms. Salima Ghezali and Prof. Abu Zaid are fine examples of active Muslim as meta-politicians.²

Before delving into this subject further, it is necessary to make the following points clear. First, a distinction must be made between policy and politics, between power plays and party strategy on the one hand and policy as a long-time approach to social problems on the other. As policy conforms better with the classical Greek concept of politeia (the government of the city/society or polis), I shall concentrate upon it.

Second, I use Islam not in the political context of Arabism, political rituals, or self-proclaimed Islamic states, but in its literal meaning of monotheism and belief in Divine Unicity and a coherent creation as explained in the Qur’an. In this spiritual context, every man and woman who reaches a certain age and is mentally competent is entirely and directly responsible for each of his or her acts.

Islam, in the context of this reality, means accepting this responsibility and using one’s God-given intellect and dignity to keep on the “just path” (the Shari‘a). There is no room for any human-made religious hierarchy (e.g., imam, ayatolla, caliph, amir³), or for fatalism or passivity, for personal responsibility means that one has to choose instead of be led by others.

Spirituality and Society

The well-known phrase al-Islam din wa dunya (Islam is spirituality and society) can serve as a starting point in the search for harmony between Muslim identity and political action. Din refers to Islam as a whole. Its most important points are Islam’s pillars, belief, duties, external principles (the Shari‘a), inner experience (Sufism), and striving against the ego (jihad). All of this, taken together, forms Islam-in-society. In this authentic Islam, no religious or secular hierarchy serves as an intermediary between believers and God. This fact, unfortunately, is often overlooked or ignored. Various people and groups have linked it to state structure, national community, political nationalism, tribal society, and even political party. All such attempts are abuses of Islam.

Dunya refers to human society as a whole. It is not a mono-religious community, but rather a society in which several religious and philosophical communities use their status as citizens to contribute to the well-being of all. An example of such a concept is found in European humanist organizations, whose members can be atheists, agnostics, or spiritual-without-specification.

There is no reason for Muslims to be prejudiced against such groups, for their adherents are neither anti-Islamic nor partisans of ignorance. Not being religious does not mean being against religion. These groups work for human dignity and responsibility just as Muslims do, although they approach it from a different perspective. Dunya is holistic, and its aspects (e.g., psychology, politics, art, science, sexuality, and history) interact intensively. Abuses have been just as numerous as corrections throughout the Muslim world’s 1,400-plus years of existence. Authentic Islam has not always been triumphant in the past, but it still carries the promise of a splendid future. It is in the hands of inspired, contemporary Muslims to decide.

Church and State

Europe remains suspicious about any attempt to unify religion and politics. This is quite understandable when one considers the traumatic history that such attempts caused in Europe. The first one involved the Muslim world directly: the Crusades.⁴ The “liberation of the Holy Land,” according to Roman Catholic scholars, was a nightmare for the Greek and Eastern Christian communities. Given the facts that the independent Crusader kingdoms fought each other and that Muslims lived in Jerusalem for 4 centuries before the Crusades, the official history of the Crusades turns out to be false. All of the involved communities were traumatized and left with feelings of mutual suspicion and hostility. Whatever good relations remained between Muslims and Christians were confined to mercantile elites, for the general populations remained hostile to each other.

Four centuries later, starting with Luther’s declaration in 1517 against the Catholic Church, Europe became a battlefield for Catholic and Protestant armies.⁵ The Reformation and the Counter-Reformation, which raged during the sixteenth and early seventeenth centuries and was a period of incredible cruelty and massacre, lasted until the end of the Thirty Years War (1648). Millions of people were killed by warfare, famine, and disease-and yet nobody “won.” Out of this violence came the emergency measure to separate church and state. Gradually modified, this concept would become known as laicity during the French Revolution (1789-99).

Before laicity took hold, however, the concept of individual freedom of religion was negated by allocating different Christian denominations to different states. At that moment, the Ottoman State applied a more advanced form of multi-religious coexistence in a single state. The church hierarchy weakened throughout the nineteenth century, while the European states become more democratic. There was another chance to harmonize the link between religion and policy, this time in a democratic way.

The twentieth century witnessed the worst crimes against humanity in recorded history. These were carried out by systems and states that rejected all previously influential religious concepts. And so the perception of religion changed again, this time in a positive way. In this new trauma, people complained about the absence of religion as a moderating and peacemaking force. (O God, why were You absent in Auschwitz?) After WWII, laic states could keep their structure and renew their content. Nearly all European nations have adopted some form of laicity. But this does not mean that they are anti-religious or anti-Islam. If laicity and democracy are not yet perfect, they only need to be improved. There is no reason to criticize laicity as such. These governments are the expressions of their own imperfect democracy.

This process is determined by economic as well as cultural factors. Religious communities can contribute to the perfection of democracy if their own intra-religious dynamic is not usurped by any clerical power group. Only such a status will allow them to have democratic ties with other religious and philosophical groups and with society as a whole.

Muslim Communities in Europe

European Muslims live as dispersed minority communities in many European countries, be they constitutional monarchies, republics, or otherwise. Ballot systems differ, as does the size of the Parliament, terms of elections, and so on. Essentially, there is consultancy between the state and the population, as well as between the citizens themselves.

This concept of mutual consultancy (shura) is found in the Qur’an: The believers conduct their affairs in mutual consent (42:39). The Qur’an recommends a method for policy, not a political organization. The Prophet was not told to establish a state or name a successor. From the Traditions, we learn that he knew that his function was only to guide and protect his community. The title of caliph, based upon Qur’an 33:72, applies to all people as spiritual representatives and followers of God. It has no political function in authentic Islam, and this and all other titles are no more than human inventions.

Within the context of European society, shura can-and should-take the form of democratic commitment. European citizens and the Muslim community can reinforce each other during these years of broad general disgust with local and even national political institutions. As such people consider democracy corrupt, inefficient, or obsolete, Muslims can oppose this defection from democracy by pointing out that such a development might acutally make the situation even worse.

According to the Qur’an, Prophethood contains identical elements regardless of the Prophet. So, what was significant for Prophet Muhammad was significant for all other Prophets. Consider the case of Moses who, according to both the Bible and the Qur’an, was sent to guide and inspire his enslaved people. He went to Pharaoh and, accepting the risk of royal anger, called for moderation and justice. Indeed, Pharaoh rejected his demand and became even more cruel. After Divine intervention, Moses led his people on their long and dangerous journey toward the land where, according to God’s Promise, they would find freedom and justice.

The Jewish identity was formed during this journey. Moses did not offer a well-defined territory or become the head of a state. In fact, his authority was even challenged at times. The dynamism of Prophetic action was the main element in this journey, as it was in Prophet Muhammad’s emigration to Madina to establish the Muslim community in a welcoming atmosphere.

From a moral point of view, Vaclav Havel might be one of Europe’s most significant contemporary politicians.6 He represents a religious view in a discrete way, without stating membership in a particular religious community and certainly not claiming leadership. He is democratic in his methods, and considers religion only as a motivation to act. However, it really counts. He resembles his predecessor Masaryk, who was a philosopher and a litterateur before assuming political responsibilities. Although underestimated as a politician when compared with Churchill or de Gaulle, his life has been just as adventurous as theirs despite the much smaller size of his country.

European Muslim intellectuals and would-be politicians would be well advised to study the lives and decisions of Masaryk and Havel, for both escaped from the narrow-minded nationalism that has trapped so many Muslim Arab politicians. To them, nationalism meant preserving the local cultural heritage in order to strengthen the popular identity in face of oppression. This is a valuable gift to humanity, rather than a treasure to be guarded jealously. Havel began his political activity by writing a letter to President Gustav Husak to protest the injustice of the Soviet military occupation of Czechoslovakia. Husak, just like Pharaoh, rejected it. And so we ask: Is there a parallel between the actions of Moses and Havel? How significant is the fact that these two men, one a Prophet and the other a politician-philosopher, had no desire for power? Such questions might inspire Christians and Muslims. Also, didn’t Muslims consider the downfall of communism, to which Havel contributed greatly, a symbolic and even religious fact?

Conclusion

As European Muslims face problems that are usually identical to those of the entire population, isolation is a completely inappropriate solution. Maintaining cultural and linguistic heritages should be done by cultural, as opposed to political, associations. The current trend of Muslim involvement in several political tendencies without forming a Muslim political party needs to be reinforced. The emergence of a self-proclaimed Muslim party is not desirable, for its impact would be negative-other such parties would be formed by those who, for whatever reason, would view that party as not “Muslim” enough. This would engender isolation, quarrels, and maybe even violence. A far better solution would be to increase communication between existing parties and between politicians and citizens. Such an approach is Qur’anic in nature.

Whenever democracy is threatened by a politician or political ideology that pays no respect to internal democracy or promotes discrimination or racism, the best antidote is a good civic policy. Such a negative scenario is now developing in Belgium. Our local Muslim politicians should be the first ones to insist that a policy of justice and honesty be carried out by all democratic parties. This is far more efficient than legal action, ballot reforms or thresholds, alarmist attitudes, or pretending that the problem is not so bad. This does not exclude the possibility of lawsuits against politicians who try to win votes by racist appeals. In addition, exit polls on election day should be forbidden so that false information cannot lead to questionable results

Footnotes

1. Dag Hammarskjold (1905-61): Swedish economist, statesman, and secretary-general of the UN (1953-61) He is generally thought to have combined great moral force with subtlety in meeting international challenges; Tomaš Masaryk (1850-1937): Chief founder and first president (1918-35) of Czechoslovakia; Vaclav Havel (1936- ): Prominent Czech playwright, poet, and political dissident, who, after the fall of communism, was president of Czechoslovakia (1989-92) and president of the Czech Republic (1993- ).
2. Ms. Salima Ghezali: Algerian publisher of Al-Watan (The Nation) newspaper, courageous critic of both the Algerian military governnment and the anti-government armed Islamist groups, and recipient of the Sakharov Prize; Prof. Nasr Hamid Abu Zaid: Qur’anic scholar from Cairo whose interpretation of the Qur’an caused him to be prosecuted by Egyptian Islamists. Labelling him an apostate, they divorced him from his wife, Ibtihal Younes. The couple now lives in The Netherlands.
3. Imam: One who leads Muslims in prayer. Ayatolla: Sign of God, a religious title given to only the most exemplary Shi‘a theologians and religious scholars. Caliph: Successor (to the Prophet). As the Prophet’s spiritual/religious mantle is unique and therefore cannot be inherited, this title has come to mean a ruler. Amir: Leader, mainly in the political and moral sense.
4. The Crusades: A series of wars undertaken by European Christians between the eleventh and fourteenth centuries to recover the Holy Land from the Muslims.
5. Martin Luther (1483-1546): German priest and scholar whose questioning of certain Catholic practices led to the Protestant Reformation. He is a pivotal figure in both Western civilization and Christianity.

Bibliography

• Tariq Ramadan: To Be a European Muslim. The Islamic Foundation: 1999.
• John Esposito. The Islamic Threat: Myth or Reality? 3d. ed. Oxford Univ. Press: 1999.
• Fatima Mernissi. Women and Islam: An Historical and Theological Enquiry. South Asia Books: 1998.
• Tomaš G. Masaryk: The Ideals of Humanity and How To Work. Ayer: 1970.

Nationalism or ethnic differences have been unleashed in this [twentieth] century, particularly by European officials following the well-known principle of divide and rule. The target of this insidious assault is the Muslim world.

Nationalism gives some satisfaction but encourages self-pride and produces a power that sometimes is improper. Therefore it should not be abandoned, but people must realize that there are two kinds of nationalism: negative and positive. The first kind, which is ominous and harmful, is fed through swallowing others and sustained through enmity against others. As such nationalism causes mutual antagonism and discord, the Qur’an and the Prophet reject it: “Islam has forbidden the national (tribal) zealotry of the Age of Ignorance.”¹

The Qur’an is explicit on this point: When non-believers set zealotry, the tribalism of the Age of Ignorance, in their hearts, God sent down His peace and reassurance upon His Messenger and the believers, and fastened to them the word of self-restraint and God-consciousness to which they have better right and of which they are worthy. God knows everything (48:26). The sacred and positive Islamic nationalism contains no negative partisan nationalism. What state with more than 1 billion members, other than the Muslim state, has so many eternal brothers and sisters?

Previous outbreaks of negative nationalism have harmed Islamic unity and the Muslim world. For example, the Umayyads preferred Arabs in their government and so offended other [non-Arab] Muslims and suffered many misfortunes. European nations because excessively nationalistic during this century, which caused the long-standing ominous French– German enmity to erupt into the vastly destructive First World War. And in our own history, just as Babylon was destroyed by internal tribal division, the beginning of the Ottoman State’s second constitutional period [declared in 1908] saw the formation of many minority-based groups or societies, particularly among the Greeks and Armenians. What befell the Ottoman State as a result illustrates negative nationalism’s harm.

The national or tribal conflict between Muslim peoples or communities is so great a misfortune that it is like getting bitten by a snake to avoid a mosquito. At a time when the European powers resemble huge dragons just waiting to attack us to satisfy their insatiable greed, our national integrity is harmed by encouraging hostility and taking sides, because of national differences, against our citizens in the eastern cities and the coreligionists among our southern neighbors.

There is no reason to for enmity toward our southern coreligionists, from where the Qur’an’s light and Islam’s radiance came to us, for such national conflicts only benefit Europe. Also, such feelings may cause enmity toward the Qur’an and Islam, which would destroy all Muslims’ worldly and otherworldly lives. To destroy these two worlds’ cornerstones under the pretext of serving social life through nationalism or patriotism is stupidity.

Fourth matter

The second kind of nationalism is positive and, arising from social life’s intrinsic requirements. Thus it brings about mutual assistance and solidarity, produces a beneficial power, and strengthens Islamic unity.

Its goal should be to serve and protect-not replace-Islam, for the unity desired and established by Islam is manifold and counts in both the intermediate and eternal worlds. Since nationalist unity only can be as strong as one aspect of Islamic unity, trying to replace the latter with the former is as foolish as replacing the diamonds in a citadel with its stones. So, followers of the Qur’an! Your land has carried the flag of the Qur’an for 1,000 years, since the time of the ‘Abbasids, over three continents and challenged the world. You have made your national feeling and solidarity a stronghold to protect Islam and, by repelling the world’s dreadful assaults, are included in the meaning of: God will bring a people He loves, and who love Him, humble toward believers and stern toward unbelievers, striving in His way and not fearing the reproach of any reproachers (5:24).

You should be afraid of and avoid being led by the deceitful instigation of Europe and Westernized hypocrites, who are included in the meaning of that verse’s first part: O you who believe! Whosoever of you turns from his [her] religion…

Fifth matter

The awakening peoples of Asia blindly follow the European style of nationalism and sacrifice many sacred things for its sake.² However, just as a suit made from the same cloth cannot fit every body and an elderly prayer leader does not wear clothes designed for a tango dancer, each people should strive for authenticity. If Europe is like a marketplace or a barracks, Asia is an arable field or a mosque. A businessperson may go to dance, but a farmer cannot. A barracks’ conditions differ from those of a mosque.

Most Prophets appeared in Asia, while philosophers usually emerged in Europe. This is a sign from eternal Destiny that Asian vitality and progress is possible through religion and spirituality. Philosophy and science should support-not replace-religion.

Indifference to religion is a grave mistake. Do not forget that Europe is devoted to its religion, and that such Western leaders as Wilson, Lloyd George and Venizelos are as fanatically devoted to their religion as a priest.³

Any comparison of Islam with Christianity is false. Europe progressed when it reformed its religion after 3 centuries of wars caused by the Church and religion’s misuse by despotic rulers and priests who sought to crush the masses and the intellectuals [to preserve the status quo, which favored their interests]. But in Islam, religious devotion caused only one internal war.⁴

Muslims realized a far greater progress than their contemporaries whenever they followed Islam earnestly, as seen in the Islamic state of Andalusia, the greatest teacher of Renaissance Europe.⁵ Whenever Muslims have been indifferent to religion, they have declined and fallen to a miserable state.

Through its numerous principles of compassion, such as mandating the prescribed alms (zakat) and prohibiting interest, Islam protects the masses. Through its many warnings, like: Will you not exercise your reason? Will they not contemplate and reflect? Do they not ponder?, it considers intellect and science as proofs for its truths, and protects and encourages scientists to conduct research. Since it is the citadel of the masses and scientists, no one should regret being a Muslim.

Islam differs from other religions because it is founded upon pure monotheism and so denies any intermediary or intermediate causal creative or formative effect. Christianity admits such influences, for it allows saints and elders a certain partnership in the manifestation of God’s Sovereignty by saying that God has begotten a son: They have taken as lords beside God their rabbis, monks, and the Messiah son of Mary, when they were commanded to serve but One God. There is no god but He, be He glorified from their associating partners with Him (9:31). Christians who rise to the highest worldly posts can remain Christians. They even become, like the late American president Wilson, bigoted and full of egotism. Their Muslim counterparts, however, are expected to renounce egotism and pride in order to be good Muslims. Followers of pure monotheism, Muslims who cannot do so either become indifferent to Islam or even lose their faith.

Sixth matter

To those extreme negative nationalists and separatists, I say the following: The Earth’s surface has been the stage of many changes and emigrations. Once the center of the Islamic administration was formed in our country, many peoples, like moths to a light, flocked to it to settle. As the resulting intermingling makes it impossible to determine their national origins, except by reading the Supreme Guarded Tablet, it is meaningless and harmful to build a society and our attitudes on nationalism…. When determining national identity, language, religion, and (geographical) land are key factors. Their joint existence means a strong national structure. But the lack of any one factor does not exclude the possibility of a strong national identity and sentiment.

Of the hundreds of benefits that Islam’s sacred nationality has given our country’s social life, I cite only two examples: First, the Muslim state has maintained its vitality and existence, despite its population of only 20 or 30 million and European hostility, because of the conviction that: “If I die, I will die a martyr; if I survive, I will survive as a holy warrior of Islam.” This conviction comes from the Qur’an’s light and is held by our state’s army. Thus equipped, that army has welcomed death with perfect enthusiasm and terrified Europe for centuries. What else could inculcate such a sublime quality of self-sacrifice in our soldiers’ minds, make them single-minded and pure-hearted? What kind of nationalistic zeal can be substituted for it and cause soldiers to sacrifice everything, even their lives, for its sake? Second, whenever the dragons-the European great powers-afflict this Muslim state, it deeply affects and shakes the Muslim world. Those imperialist powers governing Muslim lands usually restrain their urge to attack this state, for they fear that the Muslims under their control will revolt. What other force can substitute for this continual, and certainly non-trivial, spiritual support (Muslim unity)? Those who offer it should not be offended by [being forced to project] a negative nationalism and patriotism that make us indifferent to other Muslims

Footnotes

1. The Age of Ignorance: The pre-Islamic period of the Arabian peninsula.
2. Bediuzzaman locates the traditional Muslim world in Asia, by which he means the contemporary Far East, Central Asia, the Middle East, and North Africa.
3. Woodrow Wilson: American politician and president (1856-1924); Lloyd George (1863-1945), British statesman and prime minister; Eleutherios Venizelos (1864-1936): Greek statesman and premier.
4. The Battle of the Camel (656), during which ‘Ali’s forces defeated the army led by ‘A’isha, Talha, and Ibn Zubayr.
5. Andalusia is the name of Islamic Spain, which existed from 712 to 1492. At a time when most of Europe was lost in the Dark Ages, it was a beacon of knowledge and intellectual endeavor that attracted many European students. After is fall to Catholic Spain, its intellectual heritage was dispersed and was instrumental in Europe’s intellectual re-awakening and Renaissance. Adapted from Bediuzzaman’s Twenty-sixth Letter, Second Topic.

“Everybody talks about the weather, but nobody does anything about it.” – Mark Twain

Time is illusive, for it is hard to define, capture, or imagine. Just like the weather, we talk about it but cannot comprehend it or affect its passage. We complain about how quickly time passes, how modern life puts us into a permanent state of urgency, and how we cannot find time for such (usually indefinitely) postponed activities as reading a particular book, spending quality time with our family members, building new social or business relationships, or starting an exercise program. Yet nobody seems to be able to stop or even slow down time. Will better self-management lead to better time-management? Is managing time even important? What exactly is time? The General Conference of Weights and Measures defines one second of time as the interval needed for 9,192,631,770 oscillations of the Cesium atom.¹ A minute is 60 times that, and an hour is 60 times the latter. Thus we know what time is … or do we? Such definitions give no insight into time’s true nature. And there are further, more complex questions: Why do we seem to be unable to go back in time? What does it mean for one event to happen after another event? What do present and future mean?

Time-Management Is Really Self-Management

Even though we do not have a precise definition for time, we still try to manage it. Bookstores and libraries are full of books on time-management, and time-management seminars enjoy wide popularity within the business community. After becoming familiar with the field, one fact stands out: The subject being discussed is actually self-management with respect to time. To be more precise, we can manage ourselves only with respect to what we are doing as the rest of the universe continues to move.²

A successful self-management regimen requires a series of practical techniques, principles, approaches, methods, steps, tools, and strategies arranged in a way designed to construct a realistic framework. Erecting such a structure allows us to understand exactly what our goals are, how they will be reached, and how to begin internalizing the entire system. To make this a long-term program, we need to bring this new outlook from our forebrains to our hindbrains, thereby transforming them from abstract concepts into actual reflexs and habits.

A holistic approach to self-management with respect to time can help us accomplish this goal, for it is built around each person’s self. Incorporating the self’s physical, psychological, and sociological aspects allows a complete and coherent framework to emerge. And, moreover, it reflects the integrity of our existence because it is based on all of the various aspects of our existence.

Holistic Time-Management

The holistic approach to self-management is distinguished by its emphasis on self-knowledge. After all, both logic and common sense dictate that only that which is understood can be managed and led. If a business manager knew nothing about human psychology, behavior, or sociology, would it be logical to assume that he or she could manage a department successfully? Of course not. Using the same analogy, how can a person manage and lead his or her self without understanding its underlying dynamics and structure?

Both Western and Eastern schools of thought have developed definitions for “I,” the term we commonly use to distinguish ourselves from all others. They have many points in common. 

For example, both state that each person has:

A physical aspect to his or her existence (the body), as well as features in common with animals and others that are unique to him or her.

Various non-physiological aspects, such as a soul, mind, consciousness, conscience, ego, willpower, sixth sense, and so on. These indicate the existence of a non-material existence tightly connected to our physical existence. Sufism teaches us about constituents of our spiritual existence: the carnal self, the ego, the soul, the heart, the divine receiver, the evil receiver, and the mind, among others.³

Other people in his or her life with whom he or she has some kind of relationship.

Holistic Self-Management

The holistic approach to self-management requires that we understand the physiological, psychological and spiritual, and sociological aspects of our existence.

The Physiology Front. The logical place to start is learning how our body functions. One important aspect of this is familiarizing ourselves with its many rhythms, which can last anywhere from an hour to several weeks, as well as its timed release of the hormones secreted in our bodies.⁴ A realistic scheduling of our daily activities depends upon knowing which periods are conducive to what activities. For instance, it makes sense to schedule mentally taxing and difficult problems during the early morning, as that is a period of active energy hormones and mental clarity. On the other hand, afternoons are ideal for socializing and building relationships and long-term memory.

We experience mental lows during the day. Usually, we attribute these to the food we have consumed, a lack of sufficient sleep, or other external factors. While such assumptions might be correct, there is a more fundamental cause: our body’s circadian rhythm. This biorhythm, lasting for approximately 90 minutes, is the body’s way of asking for a short break. The most common manifestations of this are yawning, daydreaming, or loosing concentration. Listening to and honoring these signals allows our body to re-energize and achieve a peak during the next hour. Eliminating these signals with caffeine or other stimulants may bring a temporary rise in mental alertness, but also makes it impossible for us to obtain a natural mental peak. This need for a break does not go away; it either returns more strongly in the next period or causes us to experience stress during the rest of the day.

The type and amount of food we consume also affects our self-management. Just consider how much time we spend preparing, consuming, and digesting food, not to mention the time we spend in the restroom and what we do after the meal is finished. Furthermore, certain foods may energize or slow down our mental functions,⁵ and can even affect our sleep patterns. Another important element of our physiological life is regular exercise, for this helps us maintain good health. Certain exercises help reduce stress and increase energy levels throughout the day.

Establishing a suitable program of self-management with respect to time requires that we understand our body and treat it accordingly.

The Psychological Front. A correct understanding of those metaphysical inner faculties that affect our behavior helps us control that behavior. The self consists of such inner faculties as the carnal self, the intellect, and the heart. Each of these have different roles and tendencies in affecting our behavior. For example, the carnal self has the vital role of preserving our physical existence. If it is not disciplined, it can lead us to gluttony and other harmful habits that ultimately destroy our self-control and self-esteem. The key to controlling it is to exercise our willpower when experiencing moments of weakness or temptation.

Turning desirable behaviors into habits also allows us to take advantage of the resulting benefits. For instance, if we make it a habit to wake up early and do lightweight exercises or meditate, we reap the benefits of early morning energy hormones. Even if we cannot achieve all of our targets for that day, at least we will have the satisfaction of accomplishing one of our daily goals: spending time on self-improvement and spiritual advancement.

Another essential human trait is our need for simplicity. The best way to achieve this is to use only one planner and concentrate on one task at a time, thereby eliminating lost notes, misplaced contact information, and missed meetings. Concentrating on one task at a time and minimizing interruptions allows the brain to use less time when beginning to concentrate on a difficult task (start-up time). An interruption of only a couple of minutes can have a negative impact upon this start-up time. Most experts agree that the best way to overcome this is to establish, and then inform your co-workers and friends of, a personal “interrupt-free period.” Other methods are changing your location, turning off your telephone and cell phone, and posting “do not disturb” signs.

Such time robbers as procrastination can be overcome by determining their root causes. For example, procrastination is often caused by a fear of failure. But this is a self-defeating behavior, for procrastination does not make the task go away; it only makes it harder to deal with and causes us to miss an opportunity. One easy way to beat it is to break the task into smaller segments and begin working on it segment by segment. Such an approach takes away our fear of failure, because we can see how success in one segment leads to success in the next. Other root causes of procrastination, such as a fear of success, negative associations, perfectionism, and disorganization, can be overcome in the same way.

As we are by nature visual beings, most of our mental capability is devoted to visual processing. About 80 percent of all input to our brains arrives through our eyes. Our visual memory is also far superior to our auditory and tactile memories. Thus, as time is invisible, we find it hard to imagine and fit it into our overall plan. One way to deal with this difficulty is to make time visible through a time map (also known as a time budget or a time policy). For example, using a calendar as our sole scheduling tool allows us to map every piece of time we have for the next several months. Writing down our activities, tasks, appointments, and other commitments makes time visible. Drawing borders, as well as putting signs, cushion periods, and other visible indicators, allows us to budget our time effectively. It becomes just like a blueprint to our house.

The Sociological Front. Finally, we have to acquire an understanding of how other people think and behave, how they respond to our actions, and why they need to communicate with us, for such things have to be factored into our time-management policy. Since our relationships with others can affect our emotional state, and hence our ability to manage ourselves with respect to time, we need to learn how others may help or hinder our efforts to reach our goals. We need to learn how to support our willpower by cooperating with others, to delegate effectively so that other people can help us achieve our goals as well as their own, to set up and run meetings, and to communicate effectively in order to minimize potential misunderstandings.

Some tools designed to help us manage our time are now on the market: MSProject, day planners, cell phones, and a whole host of computer-related gadgets and software packages. Choosing and then using them wisely and efficiently can make or break our time-management program.⁶

Conclusion

In summary, time-management is really self-management and deciding what to do and when to do it. Success requires self-discipline and self-management. Therefore time-management is actually self-management with respect to a schedule. Effective self-management is predicated upon a correct understanding of the self’s physiological, psychological and spiritual, and sociological aspects. The better we know ourselves, the easier it is to manage and control ourselves. The absence of such control invites failure.

The comprehensive approach envisaged by a holistic self-management program makes successful and effective self-management possible by showing us how to manage the different aspects of our existence effectively and efficiently

Footnotes 

1. “International System of Units (SI).” Online at: www3.sk.sympatico.ca/gregtami/si-base.html; also see www.bipm.fr/enus/2_Committees/cgpm.html.
2. Harold L. Taylor, Making Time Work for You (Ontario, Canada: Harold Taylor Time Consultants Inc., 1998).
3. M. Fethullah Gulen, General Concepts in the Practice of Sufism (Fairfax, VA: The Fountain, 1999).
4. Michael Smolensky and Lynne Lamberg, Body Clock Guide to Better Health (New York: Henry Holt and Co., 2001).
5. Michael D. Chafetz, Smart for Life (New York: Penguin Books, 1992).
6. Jan Jasper, Take Back Your Time (New York: St. Martin’s Press, 1999).

Useful Links: Organizations devoted to the academic study of religion and interfaith research and activities have found a home on the Internet. Have a look at:

www.conjure.com/religion.html; www.theorderoftime.-com/cyber/to/rs-file/interf.html; www.interfaithclergy.org/ links.html; http://religion.rutgers.edu/vri/academic.html, www.fefadmin.org/interfaith_links.htm; www.beliefnet. com/index/ index_102.html, and www.academicinfo.net/

Religionmeta.html. We encourage our readers to take part in their activities and online discussions.

North American Interfaith Summit: The United Religions Initiative (URI), a global network of grassroots-based interfaith groups, is holding its first North American summit, “Circles in Motion-Gifts to Share,” May 31-June 4, at Salt Lake City’s 2002 Olympic Village. Contact Kay Lindahl, URI-North America, P.O. Box 6071, Laguna Niquel, CA 92607; Tel: (949) 661-3087; Fax: (949) 496-5535; e-mail: theasc949@aol.com; or visit www.uri.org.

Interesting Books: Huston Smith, Why Religion Matters: The Fate of the Human Spirit in an Age of Disbelief; Andrew Newberg M.D. et al., Why God Won’t Go Away: Brain Science and the Biology of Belief; Gerald L. Schroeder, The Hidden Face of God: How Science Reveals the Ultimate Truth; William A. Dembski and Michael J. Behe, Intelligent Design: The Bridge Between Science & Theology; Jensine Andresen (editor) et al., Cognitive Models and Spiritual Maps: Interdisciplinary Explorations of Religious Experience; Joel Beversluis (editor), Sourcebook of the World’s Religions: An Interfaith Guide to Religion and Spirituality. -www.amazon.com.

IN SOCIETY

Interfaith Network: The United Communities of Spirit is a global interfaith network linking people of diverse faiths and beliefs who want to work with others to build a better world. In its quest to promote awareness that all people belong to the same spiritual family, it offers e-mail/web conference facilities and an extensive database that allows members to express the fine details of their personal beliefs. – http://origin.org/ucs.cfm.

Ecological Medicine: As more people realize that health and environment are interlinked, interest in ecological medicine continues to increase. Kenny Ausubel’s “The Coming Age of Ecological Medicine” (The Utne Reader, 27 July 2001) deals with this topic. In it, Carolyn Raffensperger, executive director of the Science and Environmental Health Network (SEHN), says that ecological medicine seeks to establish the conditions for health and wholeness, acknowledges that people are part of the local ecosystem, and that medical practices should not damage other species or the ecosystem. SEHN calls upon science and industry to conduct impact studies before implementing their activities. Raffensperger claims that this usually is not done, and that the results are disastrous. – www.utne.com.

The “Benefits” of Smoking: Philip Morris reports that deaths from smoking saved the Czech government at least $30 million on health care, pensions, and housing for the elderly; that smoking had a positive effect on the nation’s 1999 public finance balance (estimated at $146 million); and that smoking-related expenses of $394 million (1999) were “almost exactly balanced out by the excise duty charged by the Czech government.” Moreover, the government benefited from value added tax of $89 million, customs duty of $9 million, and income tax from tobacco businesses in the Czech Republic of $19 million. Spokesman Remi Calvet said that: “We deeply regret any impression that premature death of smokers could represent a benefit for society. Tobacco is a controversial industry, but we are still an industry and sometimes we need some economic data on our industry.” – http://washingtonpost.com.

IN SCIENCE

Free Space Optics: Researchers are studying the possibility of replacing underground cabling with free space optics, a system that uses invisible focused lasers to transmit data. Speeds of up to 1 gigabit per second, faster than any other broadband connection now available, are possible. Several problems remain to be solved, though: automatic refocusing of laser connections, ensuring a clear line of sight, and how to deal with fog and other weather conditions that could disrupt the signal. Terabeam reports successful trials in foggy Seattle. – www.popsci.com.

The “God” Particle: Europe’s CERN laboratory and the Fermi National Accelerator Laboratory near Chicago are racing to find evidence supporting the Higgs boson, a subatomic particle popularly known as the “God” particle. Researchers at CERN thought that they had found it in November 2000, but now it appears that these “may have been simply random movements by other, less interesting particles.” The Higgs boson is a theoretical particle believed to be the source of mass and weight in the uni- verse. The race continues. – www.latimes.com.

A More Accurate Clock: American scientists using sophisticated laser technology and a cooled ion of the liquid metal mercury (a mercury atom with one electron stripped off) have developed the “all-optical atomic clock.” In theory, it could be as much as 100 to 1,000 times more accurate than current cesium-based microwave atomic clocks. Applications are expected in navigation and communications technology, as well in such abstract areas as Einstein’s theory of general relativity and the plasticity of time. – http://news.cnet.com.

Stem Cell Research: A National Institutes of Health report calls for more research on how adult, fetus, and embryo stem cells can help treat juvenile diabetes, Parkinson’s, and other diseases. Stem cells from days-old embryos, most of which are obtained from fertility clinics, seem to show the most potential. They are more plentiful, easier to extract and then grow and multiply in a laboratory, and can develop into a much wider array of tissues. Opponents are trying to block research on the grounds that such cells constitute potential or actual human life. – http://washingtonpost.com.