In the early 1970s, a young graduate student, Richard Blakemore, observed an interesting group of bacteria in a mud sample collected from Eel Pond in Massachusetts. These bacteria were migrating through a certain edge of the microscope slide. Rotating the slide did not affect their motion; they were still moving through north. Repeating the experiment in the dark also showed that it was not light that affected the bacteria’s swimming direction. The experiments left one possible explanation to the directed motion of the bacteria and that was a crazy one-that they were sensing the magnetic field of the earth! It wasn’t hard for Blakemore to place a magnet next to the microscope slide and to prove that the crazy idea was indeed true. The bacteria were attracted by the south pole of the magnet and repelled by the north pole of it. This was the beginning of a new field of an interdisciplinary research, which attracted many scientists from very different fields such as, microbiology, physics, geophysics and paleogeology.

To understand how magnetotactic bacteria feel the magnetic field, it would be useful to check one’s transmission electron micrograph (Figure 1). The chain of magnetite (iron oxide) crystals forming a specialized organelle, called magnetesome, can be seen easily. The length of the whole chain is around one micron and each small crystal is around 50-60 nanometers. Each small crystal can be considered as a small magnet. These small magnets are aligned in a way that they support each other and the chain becomes a strong magnet. A lipid bilayer membrane surrounds this chain and holds them together. Forming chains on a straight line is not an expected behavior for small magnetite crystals. If they are produced synthetically, they accumulate together to form an aggregate. The pathways of chain formation in magnetesome are still an open question.

Magnetotactic properties are not limited to a certain species. There are many different bacteria that have magnetotactic properties. Therefore the magnetesomes may differ in size, length and even in chemistry. Some magnetotactic bacteria have greigite (iron sulfide) minerals instead of magnetite. Alsothere are magnetotactic bacteria that have more than one magnetesomes. (Figure –2)

Magnetesomes passively align bacteria parallel to the geomagnetic field but do not exert a force on bacteria to change their speed. Aligned with the magnetic field, the bacteria decide to either move towards south or north. Interestingly, almost all magnetotactic bacteria in northern hemisphere are north seeking, almost all magnetotactic bacteria in southern hemisphere are south seeking, and magnetotactic bacteria living around the geomagnetic equator consist of almost equal number of bacteria of each magnetic polarity. The bacteria in northern and southern hemispheres may have different polarities but they have one thing in common; they both move downwards. The geomagnetic field is not exactly parallel to the earth’s surface except around the geomagnetic equator. As it may seem in figure-3, the magnetic field lines are tilted up and down respectively in southern and northern hemispheres. Therefore the north seeking bacteria in northern hemisphere end up at the bottom of the water and so do the south seeking bacteria in southern hemisphere. Most of the magnetotactic bacteria cannot survive in atmospheric oxygen levels, so sensing vertical position and moving downwards, where oxygen concentration is low, is crucial for them.

Being north seeking or down seeking, i.e. polarity, is a genetic property for magnetotactic bacteria. Almost all progenies (descendants) of a north-seeking cell are also north-seeking cells. However this requires partition of magnetesomes to each daughter cell during the division. Occasionally, daughter cells may have no magnetesomes or they maybe too small to have a magnetic moment, so they develop their own magnetesomes. When these progenies develop their own magnetesomes they may have either polarity. Therefore any natural population of magnetotactic bacteria has less than 0.5% “wrong” polarity members. Wrong is written in quotation marks because without that “mistake” magnetotactic bacteria would live only in one hemisphere of the earth.

Magnetotactic bacteria are not the only creatures that can sense geomagnetic field. For example birds, also, can sense geomagnetic field and find their direction while they are migrating. However, birds use other factors such as sun and the horizon to find their direction and their body is much more complex. Also they do not sense magnetic field in a mechanical way like magnetotactic bacteria do, but probably they have some complex chemical ways of magnetic reception. That is another research field by itself and this article’s volume is not enough to go into it.

Everything, every entity that we see around us calls us to reflect upon their Creator. The ones that we see with electron microscopes or high-tech tools are not exceptions. Magnetotactic bacteria synthesizes magnetite crystals from scratch and then puts them in an order like beads hitched on a string. Could it be possible for them to manage this incredible task on their own accord and without acting in the name of God? To this day we cannot even understand the basic principles of that process to its complete degree in order to mimic it. In fact, the more we understand the more we esteem and at awe we become from the great craft of Supreme Artist.

Auroras (northern lights), with their beautiful colors, make long winter nights more bearable in Arctic Circle. They are emitted by charged particles, something very harmful for living creatures if ever reached to earth’s surface and trapped in earth’s geomagnetic field. (Figure-4) While thinking about magnetotactic bacteria I remember those beautiful scenes I had seen in pictures that had caught my awe and wonder and can’t help but express deep gratitude once more to the Creator and Sustainer of it all, of us all, who guides the tiny little cells to more livable environments with the very same geomagnetic field that He protects us from harmful solar winds. Extraordinary is the ordinaries we are surrounded by!

Ahmet Uysal is a PhD candidate in Physics at Northwestern University, Evanston, IL.

References

1. Richard P. Blakemore, 1982, “Magnetotactic bacteria”. Ann. Rev. Micrbiol. 36:217-238
2. Dirk Schüler, 2008, “Genetics and cell biology of magnetesome formation in magnetotactic bacteria”. FEMS Microbiol. Rev., 32:654-672
3. Arash Komeili, 2007, “Molecular mechanisms of magnetesome formation”. Annu. Rev. Biochem. 76:351-366
4. Thorsten Ritz, Salih Adem, and Klaus Schulten, 2000, “A model for photoreceptor-based magnetoreception in birds”. Biophysical Journal. 78:707-718
5. http://www.birdgeo.com/images/CTE1810.jpg
6. http://solar-center.stanford.edu/images/solar-wind-magfield_b.gif

Over the millennia, Noah’s Ark and the Great Flood has been documented in several revelations and scriptures and related across a myriad of cultures and civilizations more or less in the same form. Every major creed, every race or civilization will have something to say about “The Great Flood.” The re-iteration of such an overwhelming event over thousands of years of history seems to convey a timeless message, as well as certain codes of universal moral conduct.

Many aspects from the world of matter are reflected as sublime meanings in the spiritual or metaphysical realm. If the Ark is likened to a spiritual and social sanctuary, then the great flood symbolizes not only a physical destruction of Earth but also a destruction of the spiritual and moral aspects of humanity. The surging of flood waters and the sinking feeling are analogous to the spiritual drowning of a lost individual in the ocean of life. Overwhelmed and burdened by a heavy weight on their shoulders, they are unable to carry on their journey in safety. Although the soul constantly seeks and yearns for continuous safety and security where it can let go of the heavy burdens of daily life and take a deep breath, it usually turns towards many false sanctuaries or havens. Not having adequate protection, the great floods of spiritual turmoil eventually drown and suffocate it.

The Ark as a representation of faith

Just like the physical need for air, water and food, the human soul similarly needs its own nourishment to survive. Without this food, it gradually decays and dies, wherein the heart becomes hardened, and a loss of sensitivity towards its environment begins. This apathy is the slow death of the human soul. In this context, the great miracle of Noah’s Ark, a significant event in the common history of humankind, represents the true spiritual sanctuary of faith that can guard humanity from drowning in the tumultuous ocean of life.

In fact, true concern for and connection with others can only be found in faith. One can even say that the greatest spiritual sanctuary and satisfaction for the human soul is faith. It enables the human soul to “let go” of those burdens that pull it down and drown it in materialism. It illuminates the heart and mind to truly feel and see beyond the prism of material life. The false perception that this fleeting world is the only goal of our life will not and cannot satisfy the innate need of the human soul for permanence and perfection. Neither comfort, wealth, nor a high social status (including other attractive but destructive desires like the love of fame) will satisfy these needs, as they are just means to a great end, not an end in themselves.

Faith is both light and power.1 Only the attainment of true faith can enable one to overcome any confronting challenges. The great enduring quality of the Ark resonates with the great qualities generated from a deep, certain faith. These attributes include perseverance and patience in doing good both in times of prosperity and in adversity, where it is especially difficult to do good in times of hardship, and even more so in times when advocating good is deemed dubious.

The Ark: A representation of common universal values

The great dangers surrounding and threatening our existence are not just in the visible world around us, but also within us: arrogance, pride, selfishness, greed, oblivion to the suffering or needs of others and many other such traits. We can certainly say that all these dangers, whether apparent or dormant, represent a “Great Flood” and, if correct precautions are not taken, they are bound to crush us – either physically or spiritually or perhaps both.

“The Ark” on the other hand can represent the common universal values that humanity at large shares. When the core human virtues, such as, being trustworthy, honest, loyal, sincere, and patient, are applied correctly and appropriately, they will be a means to protect us from the threat of the imposing “Great Flood.”

One can even say that the force of “The Flood” is so enormous that a protective sanctuary of an “Ark” with the ability to withstand such a destructive force is inevitable. This Ark must be established through the co-operation and dialogue of cultures, where the common universal values of humanity are realized and brought forth again. It will be these shared values of humanity that will serve as a protective shield against the debasing forces of “the Flood,” the real threat to our existence.

The common universal values of humanity are the moral pillars that will and can move each individual to take action for the sake of all and for the betterment of all because in essence these values are based upon recognizing the great, common needs we share rather than our apparent differences. Hence, for the sake of our common needs, it is pertinent to make every effort to co-operate and prevent animosities to the best of our abilities.

The application of these values requires the alleviation of misconceptions and misunderstandings of the great systems that formed civilizations, as well as pro-active dialogue between cultures, communities and individuals. Becoming increasingly more relevant in a constantly developing “global village” such as our contemporary society, these values will be founded and driven by respect, appreciation for the differences of cultures and their contributions to world history. As each individual is a masterpiece of the Creator of the Universe, then their freedom or right to belief, expression and travel should not be violated, for each individual has an inviolable dignity and honor.

The contemporary “social sanctuaries” or “Arks”

Existence is based upon the creation of opposites. Just as the darkest hour of the night happens before dawn; so too the Ark provided much needed solace and sanctuary as the “Great Flood” engulfed all. Similarly, the contemporary “social Ark” will serve to rectify and protect humanity from the social torment and tumults of our current times. Indeed, a great characteristic of a contemporary “social sanctuary” is that it will receive its energy and passion from deep faith and an ultimate sense of responsibility for its actions aiming to reinstate the common values of humanity first within itself and then with others. Each individual (moving as part of a collective whole) of this society will be a kind of “devotee and advocate of love” to provide selfless, altruistic service, consciously reaching out to help the community they come across and to overcome their problems at the expense of their own worldly desires. Being aware of their unremitting duty of gratitude and obligation towards the Creator, their philosophy will be to give without expecting anything in return, seeking only His approval. They will suffer great distress, but in this process they will set forth a great example of tolerance, respect, understanding and generosity. Over the last three decades, millions of individuals have been moved in this way through the inspiration of a great thinker and leader, Fethullah Gulen. 2, 3

One of the greatest diseases of our current times is prejudice and discrimination. Millions of people have suffered and still continue to suffer great anguish as a result of this crippling psychological and social disorder. The contemporary “social Ark” will take upon itself to help cure this disease by consciously drawing attention against the mentality which disregards the myriad of similarities and great common needs of humanity but instead focuses on small but unique differences of individuals or communities, thereby sowing the seeds of hatred. In contrast, they will actively teach what a great act of justice it is to focus on what brings humanity together rather than what seems to divide them. To further demonstrate this reality with example, they will recruit all their personal resources within their reach to melt the icebergs in hearts and bring together communities. Their actions will serve to blow out the fires of hatred and jealousy, fostering what has been neglected for centuries.

As they do so, they will learn and demonstrate how to hate hatred (which is easy to do) and love the act of caring (which is difficult to do). They will establish platforms where people can find common ground to work together to solve the current chaotic problems of our times. Social justice will be born when individuals begin to realize that each person is a unique master-piece that reflects (like a mirror) the most beautiful attributes of its Creator in various ways. When individuals will not be judged by their differences, but when their differences will be viewed as enrichment and a contribution, true global peace will arise. At that point humanity will board the final Ark of social justice and find solace and comfort in appreciating each other.

Sebnem Unlu, PhD, is a Research Faculty at University of Pittsburgh Cancer Institute, USA.

Notes

1. Bediüzzaman Said Nursi. The Words, Twenty-third word, Third point, The Risale-i Nur Collection.
2. Mücahit Bilici. “The Fethullah Gulen Movement and Its Politics of Representation in Turkey,” The Muslim World, volume 96, Issue 1, pgs. 1-20.
3. Serif Ali Tekalan. “A movement of Volunteers.” Paper presented at the conference “Islam in the Contemporary World: The Fethullah Gulen Movement in Thought and Practice,” Rice University, Nov. 12-13, 2005.

Dear Peter! I, your muscular system, would like to talk to you today; I allow you to walk and do all kinds of movements very easily. In the most recent essay of this department, the skeletal system, which works together with me, discussed how it protected your body and enabled you to stand straight and firm. Sure, this is true. However, as you know, huge rocks and trees can stand straight, too; but they do not have what you do-the ability to move. They are rigid and inflexible because they do not have a system that allows them to move.

You on the other hand, as the most splendid creation in the entire universe, have mobility. All animals have mobility at different levels, thanks to the muscular tissues, which work dynamically behind all the moving organs. However, you, human beings are like neither the animals nor the plants. You have not been created to live like a tree that is pegged down in earth or like an animal that unconsciously tries to meet only its biological needs. Our Designer, God, has made you and your descendants the most important of all creation. He has given you qualities that help you to discover the world, learn, invent and establish new civilizations. To realize such potential and to carry out such duties, you need to first have the freedom to make changes in your small immediate world, which can only be done through motion. In order to enable you with this ability to move, my Creator has put me at your service. I am a system that comprises hundreds of muscles and millions of packed cells.

My most important feature is the cells that move by burning sugar, like a motor consuming fuel in order to work. My cells can shorten and lengthen thanks to the intracellular fibrils (myofilaments) that contract and expand. As a result of each contraction, I pull the bone or the organ that I am attached to and cause it to move or change shape. With the exception of your heart, your bones and organs cannot move on their own. Their ability to move depends on the nature of the muscle they are attached to.

Indeed, I can be called both an organ and a form of tissue. I can use my contraction ability not only as muscle tissue, but also as an organ and a system which runs throughout your body. That is the reason why I appear in so many different types and shapes of muscle bundles. Let me give you an example to help you better understand what a muscle consists of: Let us imagine that a thin thread is like a basic muscular cell. Let us now bring together a great number of threads and make string out of them. Then, let us bring together those strings and make a clothes line. Next, let us bring together a great number of clothes lines and make a very thick rope. Now, imagine this thick rope as a muscle and an organ. Yet, this example is too basic compared to the sophisticated muscle.

Very thin cotton fibrils make up the thin threads. In the muscle fiber, like those cotton fibrils, there are two filaments formed by the two types of protein molecules called actin and myosin, which help in the contraction function. Those little filaments are placed facing one another and they slide past each other during the contraction, which causes the muscle fibers to shorten. That is how the contraction and relaxation of a muscle occurs.

Peter, do you think that coincidence plays a role in this complex and wonderful mechanism and the incredible structure which I have attempted to simplify with an example? Not even a simple thread can be produced without a thread-maker or a machine. Each of your muscles comprises billions of fibers, wrapped all around your bones and giving shape to your body. Can such a complex and delicately intricate structure exist on its own and be positioned in the best place it could possibly be?

My muscles consist of bundles that are made of thousands of muscle fibrils; the size and shape of each muscle depends on which bone it is attached to and what function it does. For example, the muscles that move the bones in your arms and legs are long and spindle-shaped; whereas the ones that are attached to your body can be circular, or triangular, or spread over a broad area. Whatever shape they have, the red skeletal muscles, which are attached to your bones, are very strong and they are voluntary muscles, which mean you can control their movement. When you walk, run, do something with your hands, lie down or stand up, you always use my red striated muscles. The strias (stripes) can only be seen under a microscope because of the histological structure of these skeletal muscles that make up a great part of your body.

My smooth muscles are involuntary muscles that work without your control. Their movements are slow and their contractions last longer, which is the reason why they do not tire easily. The smooth muscles lie in the walls of digestive system, blood vessels, and urinary tract, but I will not talk much about them since each system has referred to the smooth muscles within itself and in detail in previous talks. Because they are not attached to your skeleton to work, the smooth muscles do not play a role in your movements, such as walking around; they only work for the movements of your inner organs.

The third type of muscle belongs to your heart (cardiac muscle) and although the heart has a little striated muscle tissue, it, too works involuntarily. Therefore, you should be aware of the fact that it is the striated muscles which work for the movement of the skeleton and do the major job, and that it is this that we refer to when we say “muscle.”

A great number of bones have been created in order to support your body, and joints have been placed between those bones for them to take the proper shape according to every movement. However, none of those joints have the ability to move by itself. A door or a window, no matter how good it is, cannot be opened or closed without an outside force to pull or push it. In the same way, a joint needs a force to move it and that force is produced by your muscular system. There are around 340 muscles included in your muscular system. It has been estimated that all the muscles in your body perform 510 different functions! While some of those functions are bone movements in your joints, other muscles can perform movements without moving a bone at all. Muscles that are placed in your forehead, face, eye lids and abdomen are those kinds of muscles. They can help you look worried by wrinkling your forehead or grimacing when you are disgusted by something.

Keeping with tradition, the muscles that are included in my system have been named based on the function they perform. For example, the muscle which moves an organ part towards another part is called an abductor, while the muscle that straightens a joint is an extensor, and the muscle that bends a joint is a flexor; the muscle that raises a part of the skeleton is a levator, that which the muscle makes a part of an organ prone is a pronator, the muscle that rotates a part of an organ is a rotator and that which brings an organ into a supine position is called a supinator.

In order for you to make all the movements that your body needs, my muscle components have to be both very strong and flexible. The most important feature of my muscle components is that they can be trained and strengthened with a systematic workout. The main goal of all sportsmen who compete is to increase the strength and the endurance of their muscles. As a result of intense exercises with weight and speed, the number, the diameter and the length of my muscle fibers will increase. Thus, I can gain more power to be able to do more work and also gain the ability to contract faster.

However, in addition to all this training and exercise, genetic factors also play a role in my health. For this reason, not everybody who works out can become a good sportsman; but if the person has innate muscular and skeletal capacity, with good exercise this capacity can certainly be enhanced and developed. However, if a person does not have the proper muscular structure for a particular sport, it would be unfair to expect them to be a champion! Although my muscles always seem to be of the same type at first sight, I might show different behavior depending on the distribution of the special fibers inside them. Some of my fibers twitch fast and tire easily, some of them twitch slowly and tire later. Depending on the distribution of these different fibers, the movements and sport that every person can do differ from person to person. In this case, an athlete who can run only 100m and an athlete who can run 10,000m do not have the same development of muscles; they have different amounts and distributions of special muscle fibers.

The contraction of any of my muscles can occur in two different ways: If the pressure put on my muscle is stronger than the resistance of the tissue, the tension remains constant and the muscle shortens. This is called an isotonic contraction. If the pressure put on my muscle is equal to the resistance, the tension of my muscle increases and its length does not change. That is called an isometric contraction. The amount of force that occurs during the contraction of my muscle depends on its length and the amount of the stimulus.

In order to produce muscle contraction, an electrical signal is sent through a motor neuron to the synaptic gap, which is positioned between the muscle cell membrane and the nerve cell. As a result, a chemical reaction occurs, which, in a very short time, causes the actin and myosin proteins in the muscle fibril to slide past each other and thus shorten the fibril, contracting the muscular cells. During this reaction, the temperature also rises a little and the total heat generated by all the muscles determines your body temperature. For this reason, in cold weather, my muscles vibrate, increasing your body temperature and trying to maintain it. You may now understand why moving the parts of the body in cold weather helps people avoid from getting sick or freezing. As you can see, every act of my Creator is quite purposeful. He can create two or even more functions within one task: Through your muscles, He not only provides you with the ability to move freely, but heat is also produced and you are protected from getting cold.

When a muscle fiber contracts frequently as a result of successive electrical impulses from a nerve fiber, it becomes tired after a while and needs rest. In this case, other muscle fibers which have not contracted for a while will take over and continue the job. However, if the electrical impulses from the nerve come too frequently and my muscle fibers do not have an opportunity to rest, a condition of constant contraction, which is known as physiologic tetanus, occurs.

The tension receptors that are placed on my muscles help maintain the harmony and coordination of all your movements including walking and running, bouncing and sitting down. They do this by constantly signaling the nerve system and providing feedback about the condition of my muscles, and about the speed and the intensity of contraction. Thus, through these receptors which control and coordinate my muscle activities, the well-being of my system is ensured. It is this that prevents you from wobbling when you walk, or helps you to take a spoonful of soup to your mouth without spilling it.

Like any other tissue or system, I, too, have some special disorders. The most common disorders are: weakness, malformation, muscles that develop and move involuntarily and habitually, especially in your face (tic), infected muscles (myosite), muscle dystrophy, muscle rigidity (the Stiffman Syndrome), benign or malignant muscle tumors (leiomyom, rhabdomyoma, or Rhabdomyosarcoma). These disorders differ in their degree of severity and risk.

Dear Peter! You have now seen that each muscle helps your organs to move, holding your bones and giving shape and function to your body, making you a beautiful model and an inspiration for sculptors. You may have understood that this is a work of knowledge and might; there is no way that the myofibril in my one cell could form by itself as a result of a coincidence.

Irfan Yilmaz is a professor of biology at Dokuz Eylul University, Izmir, Turkey.

Mary Evelyn Tucker and John Polkinghorne are our guests in Matter & Beyond this issue. Professor Tucker from Yale University correlates the spiritual crisis we face in modern times with the ecological crisis on the Earth. Tucker says we are obsessed with economic growth and this preoccupation is creating a number of different types of alienation, sadness, even addictions, because the emptiness of modern consumer life is suffocating the human soul. Polkinghorne, a Fellow of the Royal Society and the former President of Queens’ College, Cambridge, says that science does not tell us the whole story. For him science “needs supplementation by other forms of insight.” Further, he emphasizes how valuable we humans are when he says, “Obviously on the scale of the universe, we are very tiny creatures, and we inhabit a planet that is just a speck of dust, really in the great universe, but we are greater than all the stars because we know them and ourselves, and they know nothing.”

Each day new innovations in science and technology are introduced into our lives. It is often debatable whether scientific research is conducted for the sake of science to fulfill a human need, or if it is manipulated in a way to boost a consumerist economy by shoveling new products onto the market every day. Still, there are interesting findings and discoveries we can learn from the mass media and journals, which will inspire us each time with an appreciation of the glorious harmony found in the universe. Aiming to be a source of inspiration for those readers who seek knowledge through perceiving this harmony, The Fountain is launching Science Square, a new section which will feature a brief account of some of the most interesting scientific news, compiled from recently released papers and reviews. Proceed to the department and see how running barefoot is less damaging than running with shoes, see how pure water can remain liquid at temperatures down to –40 C, how cancer-causing DNA mutations are deciphered, and how scientists are inspired by the spider web.

Selflessness is when one relinquishes oneself from certain personal desires and aspirations, forgoing certain goals associated with property or wealth, and even values associated with one’s self-honor and dignity, all for the sake of lofty aims and noble goals. When a person is able to actualize such renouncements in their life, then that person can be considered to be a selfless person.

For example, when one, either through individual or collective efforts, relentlessly endeavors to exalt faith and spirituality, and in their pursuit builds centers and institutes for learning, establishes schools, or when dormitories and youth centers are built to cater to the needs and demands of the younger generations, when all these are enabled, either through financial support or through one’s own voluntary work, then such acts are considered to be sacrifices. Given that the intent behind is purely to serve an exalted aim that is greater than the self, then the only criteria is to make the doer of these acts a selfless person, or a person of sacrifice.

A closer examination will reveal that there is no contradiction between selflessness and reason. In other words, selflessness, or sacrifice, is not a mere emotional expression that is incongruent to reason. In fact, not only does reason justify selflessness, arguably it necessitates it. At an immediate and rather superficial glance, a contradiction between the two may be observed. Let us take, for example the numbers of selfless people who, while working tirelessly in educational institutes and campaigns, make great self sacrifices, although fully aware that none of the fruits of their genuine labor will show immediate results. Yet they devote their entire lives and health to these campaigns. It is as if God has bestowed on them special favors, for their work becomes far more efficient and productive then reason would allow. The cycle continues, as they in turn use these favors for furthering their efforts.

For those onlookers who may view the matter with little reflection, such attitudes can be considered to be apparent contradictions to reason. To selflessly strive for some cause and sacrifice thousands of other truths for the sake of one truth may appear to them to be a sacrifice that unnecessarily conflicts with reason.

However, if the heart has attained enlightenment beyond the discernment of the inner workings of the universe, then the depth in appreciation takes on a different aspect. If one realizes that everything in creation flows towards the Hereafter and if the compelling beauty of The Most Beautiful One is felt within one’s conscience, then thousands of years of happiness in this world cannot equate a single minute of life in Paradise and thousands of years of life in Paradise cannot equal a moment’s view of the beauty of Almighty God; here then the tradeoff between the fleeting pleasure of this world to that of the unending Hereafter will not be even as precious as the wing of a small insect. A person with such depth and foresight can perfectly exercise reason and will willingly make apparent sacrifices for real returns that will be attained from the transcendent realms.

In our time we have sent out rockets to explore the speculative possibilities of cities in space. Let us take this as a reality and for a moment imagine that such a source of comfort, which is beyond both the sight and hearing of human beings, has actually been discovered; here, life does not resemble our way of living and is beyond our comprehension. Large amounts of funds are spent to transport humanity there. In this process, there is a good probability that some will fail to perceive the possibility and may question the motives for such a prospect; this is because they are unfamiliar with these worlds and the goal may sound unfathomable to them. Objections may be raised with arguments like: “Many people are dying of hunger in Africa, but you are traveling to outer space with shuttles for the sake of adventure and are wasting large amounts of money.”

This approach is the outcome of superficial reasoning. What if, indeed, such a world was discovered? What would happen if one day a happier world outside this contaminated and muddled earthly life was to be found and somehow we could all be moved there, where our lives-with God’s grace-could continue happily for years to come? That is, a time will come when everyone will realize that this service has good and valuable implications for all of humanity and is certainly compatible with reason.

The innate ability to fathom far-reaching and multi-dimensional reasoning surely surpasses the limits of our logic; yet, it is clearly conceivable on a logical basis, beyond the influence of five sensory shackles, that every act of sacrifice made to this end is necessary. Therefore, endeavors to achieve greater future benefits cannot be considered to be illogical.

Similarly, a believer’s quest can be likened to the above. In order to attain a life of genuine happiness in Paradise and the privilege of meeting with the Prophet, peace and blessings be upon him, and in order to be mesmerized by the beauty of Almighty God Himself, all efforts or selfless acts made in the process only confirm the need for such a logical investment.

Most of the time, the criticisms that are hurled at those people of sacrifice come from no deeper an analysis than the above; they are usually based on shallow reasoning. In fact, such criticisms stem from two streams of different perspectives of the world. Hasan al-Basri once touched on this difference when he profoundly remarked: “If you had seen the Companions of the holy Prophet, you would call them ‘mad.’ … and if they had seen you, they would hesitate and ask, ‘are they believers?’”

Today is no different; some people may regard those who are engaged in sacrificial services as “mad” and question “why should you work so hard without any material gain?” This perception is revealing and delineates those who contemplate personal return and benefit in every act. In other words, for those mindsets who carry the proverbial attitude: “what’s in it for me?” it is not possible to understand why an elderly or infirm person would want to continue working just like an ordinary person, for example in the construction of a building or campaigning for donations for their good work, or for that matter, allocate all their physical and/or mental efforts towards a cause. Indeed, such mindsets cannot conceive the possibility of making all these sacrifices just to please God. As a result of their failure to grasp this, they will continue with their misguided considerations and false accusations of such selfless work.

On the other hand, for those of us with the insight to see beyond the materiality of things, selfless acts are perfectly normal and the most intelligent person is the one who is prepared to give up everything they own to serve God by serving humanity. If a person with such breadth and depth of heart is not seen to sacrifice all of their wealth all at once, then chances are high that they are most probably cherishing the noble thought: “Let me hold back part of my wealth so that I can invest it to earn more therefore continue to spend in the path to God.”

To sum up, it is clear there is no essential contradiction between selflessness and logic. I can safely and confidently assert that logic entails sacrifice. Whoever can grasp this fine point will use their logic to make more profound sacrifices.

Moving on from that relation, I would like to open a small window onto the meaning of literature as I understand it. However, I must first beg that my readers pardon my humble statements on a subject that is in fact beyond my ability, and that they judge this essay not on how it stands, but for the good intentions with which it was written. I should confess that just as I and people like me with narrow horizons cannot judge matters even in our own field properly, so too is it very difficult for us to express other matters very clearly, even when we may have judged them correctly. And I think this is generally true of all who tackle this topic. For instance, after Imam Shafii had personally corrected his book Kitab al-Umm, and afterwards still others had repeatedly corrected it, he found that certain points still bothered him. He raised his hands to God and admitted that no book can be faultless, except for divine revelations.

Even the enchanting states inspired by the most magnificent pieces of writing, the greatest works of art, the most eloquent words, and the most dazzling conceptions which are not based on divine speech and are not illumined with the shining of His light have a completely relative beauty. And even if they hold any value in terms of being a reflection or an echo of the beauties He possesses, they can hold absolutely no individual value of their own.

Nevertheless, this reality should never dishearten us or paralyze our determination to work. We should always think, speak, plan, try to realize what we have planned, and while doing all this, we should never forget that we can occasionally make mistakes, that very often we can fall into error. This is natural; as soon as we recognize them, we will correct them, try to compensate for our shortcomings and stick to seeking the best possible alternative. Our decisions may not always be accurate, but we will try to fulfill what divine wisdom requires of us by implementing our human capacity for understanding and judgment (ijtihad).

So these humble contemplations must be seen in the same way. Speech was born with humanity, developed with humanity, and it constitutes a very significant depth of being human. So speech reached its contemporary level of maturity through history after having been repeatedly distilled through countless filters of thought and fashioned by masters of words, and then became what we now call literature. In this respect, it can be argued that the present moment of literature is brighter than its past, thus it can also be said that so too its future will be brighter than the present, or at least it should be so. As Said Nursi explains, human beings will eventually turn completely toward knowledge (ilm) so that they will derive their power from knowledge. As a result the ultimate say will pass into the hands of knowledge. At the stage when knowledge shows such a level of development, the command of language and eloquence, reaching its peak, will outweigh all other values. Possibly, in such a period, in order to make others accept their ideas, people will use language as a weapon, try to penetrate hearts through their facility with language and conquer souls with the charm of literature.

The reality of knowledge and speech manifested only concisely in Adam and it reached its most brilliant form with the Final Prophet, yielded its awaited fruit, and became fully realized in the Qur’an. Now, if the world is going to last any longer, in the years ahead, while knowledge reaches its peak, language too will rise to the rank of the interpreter of knowledge in almost all circles, accompanied by the most powerful of orators and richest of speeches voicing the truth.

The power of expression, which is always nourished and develops in the bosom of need and necessity, will flourish in this environment for one last time, make its voice heard as powerfully as it can. If you will, you could also say this will be the reliving of the Age of the Qur’an in its most mature state, an Age of the Qur’an where love of truth and love of knowledge, where zeal to understand and passion to explain, where human values and their appreciation will live alongside one another. Incidentally, I would like to underline one point: future architects of thought and masters of language should do whatever they can to protect and honor the power of expression, for it has fallen into the incapable hands of people like us. They should untie its tongue, so that it can voice our own world of thoughts. Otherwise, it is obvious that we will keep on hearing the cawing of crows where we expect to hear the singing of nightingales; we will not be able to be free of the distress of thorns on the way to roses.

The power of speech and refinement of eloquence have always developed, found its proper consistency, and come to maturity in the realm of literature and under the tutelage of literary thought. However, it is also very important what we understand-or we are supposed to understand-when literary thought or literature is mentioned.

Human beings have always expressed their feelings, thoughts, and the inspirations of their heart through cinema, theatre, and symbolic painting, along with oral or written literature. When the subject extends beyond spoken or written language, naturally gesture, facial expression, sounds and other means replace words and sentences. Even so, they have never been able to truly substitute for speech and writing. The most reliable way for a people to preserve their literature and make it flourish in its own framework and fertile ground is to put it into a written form. This turns it into a common source to which individuals may refer to at any time. It allows it to become as widely accessible as possible, paving the way for it to become the national style of an entire society, the nation’s shared property. It thus becomes a field of exposition for future generations, an exhibition ground of verbal excellence, and a trust to the common conscience, guarded by national memory and perpetuating its own origin.

In this respect, we have always sought literature in the magical world of written or spoken words and always realized our acquaintance and encounters with it among the pages of books and magazines. Whatever style is adopted in recounting a given subject – whether the work produced is approached with an artistic concern or expressed in a plain style, whether a small, select audience is targeted or large crowds are addressed – when literature is mentioned, what comes first to mind is the written word.

It does not make any difference whether the subject of a piece of literature is religion, an idea, philosophy, or doctrine; literature is one of the most important ways that humans can transfer the accumulation of knowledge they have gained through history from one generation to another. Through it they can sense all the depths and richness of yesterday in the present. They see the past and present as two dimensions of reality, and savor the future in its relative depth.

Furthermore, believers should firstly be faithful to their heritage and refer to it frequently, as much as they embrace universal human values. They should emphasize the essence of their common conscience and take it as an essential constituent. They should use this heritage as the canvas for the embroidery in which they depict their literary feelings and understanding of art, so that they do not destroy the spirit of their own literature, and are not constrained solely to foreign borrowings. If they use their own sources and weave their own cultural values on their own loom, there does not seem to be an obstacle to their progress, and they can walk to universality carrying the interpretations of their own time.

Believers should place the main sources of belief, cultural heritage and memory of universal values, in the center of their lives. Thus after having secured themselves from deviation, believers should strive to establish connections with the outside world; remaining indifferent to others’ values restricts what is normally broad and universal, is an obstruction to growth, causing agony for the living, and falling from the degree of being envied to a state of envying others; the condition of Third-world countries today presents so many living examples of that.

These countries always go through a period of standstill in their literature, sometimes due to customs, sometimes because of the influence of local understandings, and sometimes due to a fear of self-alienation-which can be empathized to a certain extent. Approaching literature liberally to a large degree ceased due to excessive reactions; some very important sources of inspiration were dried up, and efforts to enrich literature were perceived as fantasy and subsequently dismissed. Moreover, the field of literature was further narrowed at certain times by favoring a region or dialect at the expense of other varieties of the language; the branches with potential to develop were cut off and the roots were removed by prohibiting the field of literature from being ploughed. Thus, in such countries, the development of a language that may have been more representative of the wider society was prevented, and instead a dialect on the margins has been preferred over others, and as a result their literature was reduced to the voice of a small minority rather than becoming a respectable representative of literature in the world. This can also be called surrendering to oblivion.

In fact, what becomes dormant, stops growing, and what is not open to developing withers. Whatever is static then topples over. And that which does not give fruit dies. This is not limited to literature; it is true for almost every subject, from religion to thought, from art to philosophy.

Nevertheless, literature does not simply mean playing on words with written or spoken language skills and producing phrases people will like; it means making the art of expression lovable with the dimensions of eloquence and clarity. It is the water and air of feeding, adorning, and enriching daily language with the cleanest, purest, most lovable, and lasting material, and it is a treasure which increases with use.

A writer of verse or prose who pens his or her thoughts with literary considerations always relies upon a purpose and overtone; using a rich vocabulary, harmonious statements, and a grand style, writers activate words, long and short, aiming for excellence of expression. While moving toward this aim, writers place all the words or sentences they have picked and fitted in their places in such a way that they all sound out like notes serving to support the general theme of the tune they play. As these sounds and notes voice their intended ideal, they continue to play in the background, reflecting the author’s mode of thinking, general tendencies and mood.

In a lyric verse, produced by a master of expression the words, feel as if they are filled with that person’s excitement. The words, sentences, or lines, springing from a literary heart kindled with epic feelings, ring in our ears like the march of a glorious army. All the words in a masterfully written drama resonate in the depths of our soul and almost bring to life the story therein. A literary person is able to think very differently and reach different judgments; writers always pursue quality and strive to leave future generations a legacy they will gladly inherit and respect.

Actually, like literary language, daily language also has its own kind of beauty, ease, allure, and naturalness that entices pure pleasure. However, literary language is poetic, musical, and constructs a pleasing whole in harmony with the meanings it holds. It is superior in linguistic utilization, taste, and refinement in the way that demonstrates coherence within the text as a whole and cohesion between words and sentences. Let alone feeling and savoring these, it is sometimes very difficult for people who lack the aptitude to even understand them.

All that notwithstanding, it is not correct to regard literary style as the language of an upper class or an aristocratic group. On the contrary, even if they cannot penetrate as far as the secondary meanings and connotations suggested by the composition, people of every level should somehow be able to understand, and they should be able to benefit from that source, even if only in a limited way. Thus, in time they will be elevated to a level where they can express their feelings and thoughts more comfortably and gain greater language skills through the expansion of their knowledge. In the meantime, they will consolidate what they already know of language, enrich it by making suitable contributions as far as they can, and add new depths to their horizons of thought.

No matter at what level, the language almost all of us speak today, which has quietly settled in our memories through generations, is to a great extent the fruit of master poets’ and writers’ concerted efforts that have been adopted by our souls. With the sensitivity of a goldsmith, these masters of expression presented us with the beautiful jewels of expression and necklaces of words that they prepared; thanks to their legacy, we express ourselves through this rich resource to the best of our abilities. Even though not everybody understands the magnificent works they produced and the aesthetic depth in the spirit of those works, all of us have always appreciated them and felt eager for more. For such a level of appreciation one does not need to know the writer’s artistic anxiety, power to construct, mental strain, success in planning, nor his or her true value to the extent a skilful goldsmith knows the precious stones.

People have always held the literary artists in high regard, certainly with exceptions. They have applauded these people’s efforts, appreciated their labor, and frequently expressed this appreciation by imitating them. Then what falls to literary people is that they put their language skills and artistic talents at the service of the right, good, and beautiful, instead of hurting the souls of the masses-who can be regarded as their apprentices-by describing what is corrupt, or contaminating people’s pure thoughts with dirty images, and condemning them to the slavery of materialism with descriptions of carnal desires. According to Bediüzzaman Said Nursi, people of letters need to have high morals and act within the universal codes of conduct prescribed in divine scriptures. He also reminds us of the divine source where the “power of expression” originates from and advises us to duly respect this capacity, which is regarded as an important depth of our humanity.

Literary styles of expression are different than other styles. For example, in scientific writing or speech it is essential to have a sound pattern of reasoning, a systematic thought, well-versed statements, and no mental, logical, and emotional gaps should be left unfilled. Oratory style emphasizes proofs and arguments, maintaining interest and enthusiasm, making occasional repetitions, supporting the narration with paraphrases when necessary, using colorful expression, and enlivening the speech by inspirational shifts without detracting from the main axis. On the other hand, literary style requires a variety of linguistic arts, such as vividness of expression, accuracy of language, beauty of presentation, richness of imagination, the utilization of metaphors, parables, idioms, figures of speech, and allusions-as long as it does not reach the point of excess. Because excess will spoil-as in everything else-the naturalness of language and muddy the heavenly spring of expression, people of sound taste will mostly find it strange. As Said Nursi also expressed, the wording should be as ornate as the nature of the meaning allows. Form should follow content, and while it is being crafted, permission for literary license should be requested from the meaning in order to avoid excess. The brightness and resplendence of style should be given proper due, but the aim and intended meaning should never be neglected. The imagination should be given room to maneuver, but not at the cost of the Truth.

Original Article: Lieberman, D.E. et al., Nature 463, 531 (2010).

The modern running shoe was not invented until the 1970s. However, the presumption that running barefoot is dangerous and causes pain could be wrong. To explain this phenomenon, scientists studied three groups of people in the United States and Kenya: those who had always run barefoot, those who had always worn shoes, and those who had converted to barefoot running from shod running. They found a striking pattern: the three groups positioned their feet differently; while most shod runner people made initial contact with the ground heel-first (rear-foot striking), barefoot runners used their flat feet (mid-foot striking) or the lateral ball of the feet (fore-foot striking) first. Kinematic and kinetic analyses showed that barefoot runners who used the fore-foot or mid-foot strike generated smaller collision forces than the rear-foot strikers with shoes. This means that it is possible to run barefoot on the world’s hardest surfaces without experiencing the slightest discomfort or pain; all one needs is a few calluses to avoid damaging the skin. It is also clear that running-shoe companies and other footwear designers should pay more attention to how God designed our body and redesign more appropriate shoes for running.

The Molecule with a Thousand Faces

Original Article: Ehre D. et al., Science 327, 672 (2010).

Water freezes at 0 C… or perhaps not? Pure water can remain in liquid form at temperatures down to –40 C, which is known as a “supercooled” state. When agitated by stirring or adding impurities, supercooled water freezes instantly. A team of scientists report that under certain conditions, supercooled water freezes when warmed up (!). Supercooled water can freeze at a higher temperature on a positively-charged surface than it does on a negatively-charged one. Initially, the surface is negatively charged at a lower temperature. The surface becomes positively charged when warmed up and the supercooled liquid water solidifies. Will the day ever come when we will be able to understand the water molecule completely? This is something we just don’t know. What we know for certain though is that water, which is apparently the “most normal” substance around us, has already proven itself ironically as one of the most unusual ones in nature. We take this familiar molecule for granted within our daily routine, but H2O-or water as we know it-still remains a celebrity in the eyes of scientists.

Cancer-Causing DNA Mutations Are Deciphered

Original Articles: Pleasance, E.D. et al., Nature 463, 184 & 191 (2010).

DNA mutations are changes in the DNA code caused by external or internal agents known as mutagens. Scientists have identified mutations from lung cancer and skin cancer and have compared them to normal samples in order to find the mutations that lead to these cancers. They have identified ~23,000 mutations in lung cancer (small-cell lung cancer) and ~33,000 mutations in skin cancer (melanoma). The researchers revealed that most of these mutations are single-base DNA changes, suggesting that they are a direct cause of the carcinogens in tobacco smoke and UV light. Under normal conditions, our cells are equipped with a “DNA repair mechanism” which detects any changes in the DNA code and repairs it. However, when excess amount of mutations occur due to tobacco smoke in our lungs or to too much exposure to sunlight in our skin cells, the DNA repair mechanism cannot repair all of the mutations. Accumulations of these mutations lead to cancer-a state in which cell division has gone out of control. Scientists have calculated that every 15 cigarette causes one mutation in the DNA. These studies will be immensely useful for understanding the reasons behind the genetic changes in cancer and more importantly they will provide a comprehensive catalogue of mutations that can be used for cancer diagnosis and treatment.

Scientists Inspired by the Spider Web

Original Article: Zheng, Y. et al., Nature 463, 640 (2010).

Even though spiders may not be the most appealing creatures living on earth, they are one of the most intriguing predators in the animal kingdom. For centuries the intricate ways that spiders hunt, their (relatively) enormous appetite, their strong senses and extraordinary craftsmanship have been fascinating research topics for scientists. In this study, researchers wondered why and how spider webs become decorated with pearl-like drops of water in humid weather conditions. At nanometric scales, the group revealed that the fibers which constitute the web of Uloborus Walkcenaerius-a non-venomous spider-change conformations after interacting with water. When the web becomes wet the fibers condense into knot-like structures which are distributed evenly along the entire silk. The geometric structure of the web results in surface-energy gradients that drive water particles towards the knots. Concentrating water molecules at the knots may help to keep the rest of the web dry, which is a necessary factor to capture prey. This extraordinary finding has inspired the building of an artificial spider silk, which exploits the same geometric trick, trapping and transporting water droplets. In the near future, such “green” materials could be used in a wide variety of applications, such as filtering substances out of chemical reactions without need for a catalyst.

Self-Sacrificing Mother Yeast Cells

Original Article: Liu, B. et al., Cell 140, 257 (2010).

Humanity has always searched for the fountain of youth. Yet, the process of aging is still a poorly understood concept in biology. How ironic that the budding yeast, a mere single cellular organism, has a fascinating way of keeping its offspring young and healthy. It was previously shown that protein aggregates appear within the cytoplasm of yeast cells as they age. These protein aggregates are thought to be toxic to the cells and thus potential risk factors to both mother and daughter cells. Researchers demonstrated that these aggregates are consistently transported to the mother cell, thereby allowing the daughter cells to make a fresh start to life. Polymerizing actin filaments, which are nucleated from the polarisome in the daughter cell, bind to these aggregates and push them towards the mother cell cytoplasm. In addition to being an amazing biological process, these self-sacrificing mother cells which keep their offspring healthy form a controversial issue. The common understanding in biology is that all organisms struggle for their own survival. However, why a simple organism like yeast prefers to have a healthy daughter cell and to jeopardize its own life is unclear and shows the existence of a mother’s mercy, even at the single-cell level.

Honey Bee Collapses

Original Article: Ratnieks, F.L.W. & Carreck, N.L., Science 327, 152 (2010).

Throughout history an extensive loss of honey bee colonies has occurred in many different locations; however, in North America, particularly after 2006, there has been an increase in the disappearance of adult honey bees from hives, in which they abandon their food and brood; this has been coined a “Colony Collapse Disorder” (CCD). The most likely cause of the syndrome is seen to be the presence of a parasitic mite Varroa destructor. It is not the mite that causes bee death, but rather the number of bee viruses which it carries, such as the Israeli acute paralysis virus; it was previously thought that these were insignificant to honey bee biology. It has also been suggested that CCD is not caused by a previously unknown pathogen, but rather a combination of factors, which only have subtle effects on bee health if considered separately. The health of honeybee colonies is vital for agriculture. In 2000, the total U.S. crop value wholly dependent on honey bee pollination was estimated to exceed $15 billion. The sudden disappearance of honey bees and the complexity of the causes behind CCD remind us of the delicate balance that exists in nature.

For the sake of simplicity, the very complex – yet flawless – organization of a single cell can be portrayed as a city. Even in a very small city that has a relatively low population there are different establishments of various sizes and capabilities that work in concert. Likewise, in order to keep the cell alive the intracellular organelles and proteins of a cell complement each other’s functions. Even though the majority of cities may have the resources to supply themselves, they also need to import and export goods. In addition, some cities may have greater industrial, residential, or agricultural strengths, making it necessary for it to communicate and trade with neighboring towns to eliminate shortages. In a similar way, cells have to communicate with neighboring cells, and bring in new sustenance and get rid of waste at different stages in their life cycles. In this article we will focus on one of the key elements of the import mechanism that is used by living cells, endocytosis.

Endocytosis is the process by which cells take in substances from outside. Since living cells are surrounded by a membrane, the cargo molecules, which are too large to penetrate through the membrane, have to be internalized by different means; this can be classified as Cell eating (i.e. phagocytosis: the endocytosis of large solid materials), cell drinking (i.e. pinocytosis: the endocytosis of liquids in large amounts) and receptor mediated endocytosis (the internalization of molecules that have specific receptors on the cell membrane) (Figure 1). During the course of these events, the portion of the cell membrane that surrounds the cargo is also internalized. However, at the present time, very little is known about the mechanisms that cause the cell membrane to invaginate and eventually be pinched off during the onset of endocytosis. Here we will concentrate on receptor mediated endocytosis, which has been intriguing biologists for more than three decades now.

Receptor molecules, which are located on the outer surface of living cells, function like receiving docks for cells. These are sites where the membrane-encountering molecule is first engaged. The cargo molecules, which arrive at the receiving docks, are often known as ligands (Latin ligare = to bind). Ligand molecules are either secreted from a neighboring cell or come directly from the bloodstream and can bind to the specific receptor molecules on the cell surface. In most cases the ligand is either a signaling molecule, which transmits information to the cell from the extracellular milieu, or a nutritious substance that needs to be internalized via endocytosis.

Unlike other forms of endocytosis, receptor mediated endocytosis occurs in a very controlled way. First of all, the ligand determines whether endocytosis will occur or not. Basically, a ligand molecule that does not have a corresponding receptor on the cell membrane cannot interact with the cell and, as a result, will not be internalized. For instance, a certain virus, which can cause severe lesions in the mouths of horses, cannot infect human cells, as our cells do not have the receptors that link the virus to the cell membrane. Secondly, the ligand cell determines how much intake will take place. That is, cells can control the amount of receptors on their membranes and thus how much the ligands that are recognized by these receptors will be internalized. By acting in this way, cells can adapt to different conditions by controlling the rate of endocytosis through the receptor molecules. The third way of control is concerned with the size of the molecules that are to be internalized. As we will discuss below, receptor mediated endocytosis is performed via some scaffold proteins that form cages (i.e. coats) around the membrane. These cages are fairly small in size, and molecules that are larger than 100 nanometers (100 nanometer is one-thousandth of the thickness of a human hair) cannot fit into them nor enter the cells along this pathway.

The conformation of the plasma membrane changes substantially during endocytosis. Given that the cell membrane has a fluidic nature, it must be accompanied by a firmer construction in order to perform these structural modifications. In the case of receptor mediated endocytosis, this function is carried out by clathrin cages (or clathrin coats), which are formed adjacent to the membrane. The clathrin protein is a three-legged molecule which can freely diffuse inside the cell. However, when a ligand molecule binds to a receptor on the membrane then multiple clathrins aggregate into that region and polymerize into cages composed of pentagons and hexagons (Figure 2a). These cages surround the cell membrane, compelling it to engulf the cargo (ligand) by invagination. When the cargo is entirely enclosed by the membrane a scission protein seals off the enclosed cargo from the plasma membrane (Figure 2b). The completely internalized membrane pouch rapidly casts away its clathrin coat with a quick uncoating reaction. After this point, the membrane pouch, including the cargo, can be transported to the inner compartments of the cell. In living cells, this process takes a little less than a minute. Even though the lifetimes of the clathrin coats are not very long, scientists have found ways of ascertaining the detailed organization of these molecules.

One of the most intriguing findings about the clathrin scaffold (or coat) is its breathtaking geometry. X-ray crystallography studies showed that the cages formed by the polymerization of multiple clathrin proteins are composed of pentagons and hexagons (Figure 3a). It has been also shown that in the majority of the cases the three dimensional structures of the cages are very similar to a soccer ball, where 12 pentagons are accompanied by 20 hexagons in order to create a curve (Figure 3b). However this is not the only geometry that clathrin coats can have. Electron microscopy images taken on frozen cells reveal that clathrins can also form some large flat arrays on the membrane which look exactly like honeycombs. In this configuration the pentagons are missing and all the clathrins align in the hexagon geometry to preserve a flat surface (Figure 3c).

The function of the honeycomb-shaped flat clathrin arrays is still a mystery. All we know is that they are more durable than the cages. In other words, although they do not have definite sizes like cages, they last much longer. Some scientists believe that these structures might be functional in the internalization of huge cargo molecules, such as bacteria, however, these claims still need to be proved. More research is needed if scientists are to be able to better understand clathrin-based endocytosis. Nevertheless, the fact that a simple geometrical modification at the molecular level can alter the entire mechanism of a biological process is on its own a very fascinating discovery.

Hamdi Sener is a biophysicist living in Boston. He can be contacted at hamdisener@gmail.com.

Note

1. Even though bacteria are the smallest cells known, compared to the regular cargo molecules they are gigantic structures.

Figure 1. Taken from Wikipedia.org

Figure 2. A) A clathrin coat (or cage) formed by the polymerization of multiple three-legged clathrin molecules. A single clathrin molecule is shown died with cyan. Adapted from RCSB protein data bank website (http://www.rcsb.org/pdb). B) The different stages of receptor-mediated endocytosis. The entire process takes a little less than a minute.

Figure 3. Taken from Wikipedia.org

“Who am I?” People from all backgrounds, experiences, and ages find different responses to this complicated question. Understanding one’s self is probably the greatest intellectual challenge for human beings. A simple answer to this question can be found via basic states of belonging: professional status, family membership, social status, and so on. However, such simple responses do not help us to resolve the underlying existential problems. The so-called question, in other words, seeks for an answer about the “self” itself, rather than for different social labels that are embedded in the self.

Early psychologists attempted to define the “self” in various ways. One basic definition relies on the physical body as the boundary between the self and others. This simplistic understanding of the self was extended by Gordon Allport (1961) to include psychological components, such as self-esteem. A further conceptualization of self regarded other people and prior experiences as parts of the self. William James, who had an important influence in the history of psychology, defined the self in three dimensions. Material or bodily self refers to one’s possessions, including everything one owns, the social self implies our social roles within the social environment, and the spiritual self includes thoughts and feelings about who we are (James, 1890).

Interestingly enough, psychologists after William James have tended to focus on the first and second components of the self. Today, psychology has developed branches, such as neuroscience, social psychology, and transpersonal psychology, which can be regarded as a continuation of the material, social, and spiritual self, respectively. More specifically, however, the third dimension, as transpersonal psychology and the psychology of religion, is not regarded as being part of mainstream psychology. Accordingly, the psychology of religion has been studied in university theology departments rather than psychology departments. This should not come as a surprise, because the search for an understanding of the “self” intensified among psychologists during the twentieth century, a time when religion was on the wane. The philosophical roots of this perspective can be seen even in the dualism postulated by Descartes as the body-mind distinction. Thus, we can view William James’ definition as a resistance against the understanding of that period.

Today’s popular conception of the self has evolved into another three-dimensional definition that is similar to that of William James: the individual self, which is defined as differentiation from others, the relational self, referring to assimilation with others, and the collective self, achieved by inclusion into larger social groups (Sedikides & Brewer, 2001). Although this perspective is functional in understanding the individual within the context, it reduces the existence of the “self” to a simple interaction between the individual and others (social environment); but this is a purely profane approach and excludes the spiritual self. Today, psychologists use instruments of self-concept or self-esteem; these have been standardized with national norms to compare respondents to others and judge them as having high or low self-esteem. The psychological norms are, therefore, defined based on societal norms, which are, by their very nature, arbitrary. I call this kind of conceptualization a “horizontal perspective,” as it lacks the complexity and richness of the inner world of human beings and reduces the self to the result of relationships with the other selves that surround it.

On the other hand, the conceptualization of the self with the inclusion of a spiritual component can bring about alternative perspectives. In this perspective, the “self” is basically defined in terms of a relationship between human beings and God. Moreover, the existence of the self can be explained directly with the existence of God. I call this a “vertical perspective.” Let’s delve into an example from religious thinkers who dealt with self from spiritual aspects. Said Nursi (1951/2007), an Islamic scholar, provides a striking point that exemplifies the relationship between the self and God:

An absolute and all-encompassing entity has no limits or terms and therefore cannot be shaped or formed, or determined in a way that will allow its essential nature to be comprehended. For example, light undetermined by darkness cannot be known or perceived. However, light can be determined if a real or hypothetical boundary line of darkness is drawn. In the same way, the Divine Attributes and Names (e.g., Knowledge, Power, Wisdom, and Compassion) cannot be determined, for they are all-encompassing and have no limits or like. Therefore, as their essence cannot be known or perceived, a hypothetical boundary is needed for them to become known. In order to make Himself known through His Attributes and Names, God Almighty has drawn a hypothetical line before His all-encompassing Attributes and Names. This line is the human [self]. By reflecting all of His Attributes and Names on it and thereby making it an essential dimension of human existence, the self has become a Divine trust, an arena in which the manifestations of Divine Attributes and Names are reflected in order to mirror the Divine Being. The self imagines within itself a fictitious lordship, power, and knowledge, which are reflections of their Divine counterparts, and thus posits a boundary line, hypothesizing a limit to the all-encompassing Divine Attributes, saying: “This is mine, and the rest is His.” The self thus makes a division. By means of the miniature measure it contains, the self slowly comes to understand the true nature of the Divine Attributes and Names. The self obtains a degree of understanding of God’s Absolute Knowledge through its partial knowledge and can intuit the Exalted Fashioner’s primary, originative art through its defective, acquired art. For example, the self says: “I have built and arranged this house, so there must be One Who made and arranged this universe.” (Nursi, 1951/2007, p. 552)

Unlike the definition of the self in psychology, the vertical perspective, which is defined as the self in relation to God and the rationale behind the existence of the self, is regarded in religion as facilitating one’s knowledge about the names of God. This perspective has some practical implications. For example, it challenges the overuse of psychological concepts, such as self-esteem and self-confidence, which have often been emphasized and are regarded as the key to success in life in many textbooks concerned with psychology and education. In today’s competitive world, superiority to others is appreciated. There is a mechanism of social comparison that forces us to rank ourselves in comparison to others who belong to the same society. It comes as no surprise that such a vicious cycle will create extremely individualist and ego-centric personalities. The self as represented in the concepts of self-esteem and self-concept becomes misleading, because this perception equates the self with egoism and self-centeredness. As a result, the gap between “the self” and “knowledge of self” is increasing (Wickland & Eckert, 1992). As scholars attempt to develop “knowledge of self” with the horizontal perspective, deviations from the real “self,” the essence of “self” that can be recognized through understanding God, can never be known.

This spiritual perspective offers us the opportunity to become acquainted with the self through trying to understand the reflections of God’s names (or attributes) in the Universe. This perspective is concisely represented with the statement “Whoever knows oneself, knows God,” an expression attributed to different persons in history (Al-Arabi, 1980). Above all, as the pseudo-selves that we assume are based on our subjective ranking in comparison to others, the example given above encourages human beings to find the essence of the self through attempting to understand God. Attaining the goal of self-actualization becomes possible because personal development is a perpetual endeavor and individuals do not restrict themselves to their rivals. There is always a further target to reach, since the individuals are guided by “the absolute and all-encompassing.”

Nevertheless, the prevalent concepts of the self do not cover the spiritual aspect of human beings. Individuals are forced to survive within a system that determines winners and losers, and this in turn can motivate people to attain their goals in different ways. While the so-called biased consideration of self-the horizontal comparison-is restrictive in nature, the vertical perspective, which does not include a comparison but rather a connection, provides an unending, unlimited, and satisfying journey throughout one’s lifetime.

The modern view of the self, which is devoid of any spiritual aspect, has incurred some negative results in the fields of religion and psychology. The field of psychology, except for Carl Jung, who appreciated the significance of the religious understanding of self, as well as a few psychologists who have recognized that the spiritual dimension makes people’s lives more meaningful, valuable and purposeful, has ignored a source of wisdom that has been generated over the centuries.

Conceptualization of the self merely within the individual and social aspects falls short of explaining and resolving many psychological phenomena, such as suicide, depression, eating, and anxiety disorders. Such problems can be regarded as a consequence of an over-investment in particular aspects of the self, and the neglect of deeper mechanisms, such as the conscience, benevolence, transcendence etc., which all together constitute the spiritual self. However, there are a number of psychologists who have acknowledged this problem. Here is an example: “The more we invest in the self, the more we have to lose… Indeed, the most successful and outwardly perfect self may produce the greatest inclination to escape [from the self], because higher standards create greater vulnerability and hence greater stress.” (Baumeister, 1991, p. 31). According to this argument, “outwardly perfect selves” who have enough self-esteem and social status without spiritual richness cannot avoid such problems as suicide, binge eating or masochism, which are several of the ways to escape the self. Hopefully, the following decades will reveal how the consideration of the spiritual self, as well as other conceptualizations, can improve our understanding of the self and simultaneously pave the way for understanding “self-actualization.”

Zekeriya Ozsoy is doctoral student studying educational psychology. For correspondence with the author: ozsoyzekeriya@gmail.com.

References

• Ibn al-‘Arabi (after 1229/1980). Fusus al-hikam (The Bezels of Wisdom), ed. A. Affifi, Cairo, 1946; trans. R.W.J. Austin, The Bezels of Wisdom, New York: Paulist Press.
• Allport, G. (1961). Pattern and growth in personality. New York: Holt, Rinehart, & Winston.
• Baumeister, R. F. (1991). Why escape? – The burden of self. In Escaping the self: Alcoholism, Spirituality, Masochism, and Other Flights from the Burden of Selfhood. New York City: Basic.
• Goldstein, K. (1934/1995). The Organism: A Holistic Approach to Biology Derived from Pathological Data in Man. New York: Zone Books.
• Holy Bible: New International Version. (1978). New York: American Bible Society.
• Nursi, Said. (1952/2007). The Words: Reconstruction of Islamic Thought and Belief. New Jersey: The Light, Inc.
• James, W. (1890). The principles of psychology. (2 vols.). New York: Henry Holt.
• Maslow, A. H. (1943). A Theory of Human Motivation. Psychological Review. 50, 370-396.
• The Qur’an with Annotated Interpretation in Modern English by Ali Unal (2006).
• Sedikides, C., & Brewer, M. B. (2001). Individual Self, Relational Self, and Collective Self. Philadelphia: Psychology Press.
• Wicklund, R. A., & Eckert, M. (1992). The Self-knower: A Hero under Control. New York: Plenum.

There is one moral law that forms the corner stone of all of the world’s religions: “Thou shall not kill.” But does this law apply only to human beings? What about our involvement in the steady decline and death of our ecology and its many plants and animals all of which contribute to our complex and interdependent eco system that sustains human life. Are we not morally responsible to protect the lives of all of these living creatures and systems and even the Earth itself? Is there a correlation between our environmental crisis and spiritual crisis? Matter&Beyond discussed this correlation with Mary Evelyn Tucker who is a Senior Lecturer and Senior Scholar at Yale University where she has appointments in the School of Forestry and Environmental Studies as well as the Divinity School and the Department of Religious Studies. Tucker is a co-founder and co-director with John Grim of the Forum on Religion and Ecology. Together they organized a series of ten conferences on World Religions and Ecology at the Center for the Study of World Religions at Harvard Divinity School. They are series editors for the ten volumes from the conferences distributed by Harvard University Press.

M&B: What is the ecosystem? And when you say that the ecosystem is in trouble what do you mean by that?

An ecosystem describes the tremendous, intricate, complex relationship between all of the elements; literally the soil, water, air, and then the plant life and even the breathing of the plants. This includes the presence of insects pollinating, the soil being moved around by worms, and so on. Then you get into the mammalian life, and the bird life, which work within a complex system, and the parts of which we are only beginning to understand. We barely understand how migration patterns work; [e.g.] the sandpiper that migrates from South America to the James Bay region of Canada. This migration means that these birds are able to comprehend an ecosystem that stretches over thousands of miles. So ecosystems, we realize, have this microscopic dimension of complex elements; the flora and fauna interact with it. But at the same time, we can also see an ecosystem that is as large as the migration patterns of animals and birds. Thus, we begin to see that the way in which we read and understand ecosystems is the key to understanding this complex community of life.

M&B: What are some of the problems faced by ecosystems today?

The planet as a whole is facing a variety of environmental problems of immense proportions and complexity. We, as human beings, are only beginning to realize the full impact of our presence on the planet. The population has risen from 2 billion to 6 billion people in the last century; this population explosion, as well as the technological explosion, is grinding the earth into a pulp, destroying the forests and the life in the oceans …, with this enormous presence we could be compared to an octopus that has wrapped itself around the planet; in short, we have caused very serious environmental problems.

Right now, climate change is apparent to many, many people around the globe; this was not the case 10 years ago, nor even 5 years ago. We are profoundly changing the air and the atmosphere. This change is reflected in the ecosystems in shifting migration patterns, in fluctuating agricultural patterns, and in changes in the life of the seas. Therefore, there is one huge macro-scale problem that right now has an enormous presence, and we are aware that human beings are the primary cause; this was stated at the international panel on climate change in its report of January 2007.

M&B: You speak about visible problems, but aren’t there any deeper problems?.

20,000 to 30,000 species are becoming extinct every year around the globe. This era has been called an extinction period, and it is the sixth extinction period. Probably the last extinction period was after a meteor hit the earth, 65 million years ago; this ended the era of dinosaurs. And now we are the cause of a new extinction, because we are reducing the habitats, we are creating the pollution problems, we are using chemicals that birds and insects cannot deal with. Rachel Carson wrote about this in her book “Silent Spring” and alerted people to the decimation of birds and the ensuing silence because their songs could no longer be heard. This is a problem that we need to address, and we need to understand what such a loss means; there is a sadness for the voices of the natural world that are disappearing from our midst.

We can also talk about a whole range of problems in bioregions, such as the pollution of the Great Lakes or invasive species that are occurring in them and elsewhere. We can also speak about the loss of tropical forests in Thailand, for example. Even 30 or 40 years ago, 75% of Thailand was forested. Now the area is only 15%. Clear cutting is still happening in our own western forests. But we also have clear cutting in the oceans. Huge nets, some of them measuring 20 to 30 miles long in the Pacific and the Atlantic, sweep up not only fish, but all kinds of life, such as turtles, dolphins and life forms from the coral reefs. We must have not only a land ethic to preserve our resources, to preserve our water, and our air and our soil, we also need an ocean ethic, an ethic for the great waters. These two kinds of ethics need to emerge in the human community if the entire community is to survive into the future.

M&B: In your opinion, what are the underlying human problems that are the root cause for this environmental destruction?

Human beings have not realized how completely we are in nature. We go to the super market and we buy meat wrapped up in plastic, sitting on Styrofoam, or we buy apples that are out of season or peaches and oranges that are imported from elsewhere. We have lost our sense of connection to food, where it comes from, to all of these complex bioregions that support the life, of food and of agriculture. That’s just one example. But I think we have profoundly alienated ourselves by thinking we can dominate, we can control nature, or even that we can manage it. Sometimes we think we can manage forests or fisheries, and yet we still don’t understand how intricate and complex these systems really are. Earlier peoples had very primitive instruments, not huge machines that can go in and decimate a forest in a day. So, our technology has grown beyond our ability to set limits. We simply don’t know limits.

I think another factor here is that the growth mentality the economic driver, even of our capitalist system and our neoliberal economics says, economic growth is good. In growth we trust, so to speak. And this fetish with growth, this preoccupation that if we don’t grow our economy is going to falter, has set us on a course that is destroying communities, it is creating endless consumerism, is creating all kinds of alienation, sadness, even addictions of all kinds because the emptiness of modern consumer life is just suffocating the human soul, and the human spirit, that doesn’t know where to find itself in materialism gone mad.

M&B: When I look at the indigenous people in any tradition, these people had much more respect for food.

It is true that indigenous peoples had, and in many parts of the world continue to have, a profound sense of the interconnection in life systems that the human needs to carry out life. I don’t want to over idealize the indigenous peoples by any means, rather only in the sense that they are in a reciprocal relationship, that when hunting there was gratitude for the life of the animal taken, or when a bird was killed, there was a reciprocal sense of thanksgiving, of prayer, as part of their culture. Even in agricultural indigenous peoples, for example, with the growing of corn for the Hopi, there is a sense that you sing for the corn to grow.

M&B: Although the root cause of the problem still continues, there are certain things that we should be doing. Such as endangered species protection programs etc.

I think there is a growing sense in human beings that we have a new responsibility for the future of the planet, for other species and ecosystems. We know that many animals will only be preserved in zoos, or in nature preserves. If we’re talking about the right to life, the right to habitat, the right to be part of a larger community, are we the ones who are to determine this? And what does that mean? This is an extension of our ethical, moral sensibility to the larger community of life, with which we share this planet. So there is an immense sense of responsibility for this period when other life forms are undergoing extinction. And if this is not fundamentally a religious issue, I don’t know what is.

M&B: What is the reaction of the younger generation? You are also a professor who teaches at Yale and you’ve been to other universities as well. Can you tell us about your experiences?

There were two students as Bucknell University where I was teaching, and they exemplified, I think, what we’re all going through. In a class on religion and ecology, we were talking about the loss of species and the sense of wide-spread extinction that is taking place in our own lifetime. And one student turned to the rest of the class and said: Why should I care if 20,000 species become extinct every year? I’m going to Wall Street, I’ll get my job I’ll have my family and life in the suburbs around New York. Why should I care? This question sent a ripple throughout the class, and many, who were biologists and ecologists, immediately responded by talking about the intricacy of ecosystems and the web of life and the interdependence of life systems. But even that didn’t sway this student, and it was almost as if he was thinking, I can get my food from the supermarket, I just don’t care. This, to me, was a huge wake-up call. So there is this sense on the one hand of indifference, of disconnection, and even of denial.

On the other hand, there was a student who read some essays by Thomas Berry, who has been an immense inspiration and teacher to both my husband, John Grimm, and myself. This student read them over the weekend, and was so overwhelmed by the size, scale, and complexity of the environmental problems that we are facing, that he just had to close his door and couldn’t go out for the weekend; he didn’t want to see his friends. On Monday when he came back to talk to us, he said I am just paralyzed by these problems and I feel such immense despair.

We need to find a way forward between these two extremes of despair on the one hand and denial on the other. We need to find a way of empowering and inspiring scientifically grounded, ecologically sound, restoration projects that are in coordination with the ecosystems; we need to train people along these lines. But we need to ground them in a sense of wonder, hope, and possibility for a sustainable future; we need to teach them that their actions, that their lives, will matter, that they’re not just a speck in a meaningless universe, but rather that their actions and their life journey will contribute to a larger planetary civilization, which is emerging on the horizon; that is, a multi-form planetary civilization. That is the goal that we need to place in front of them.

M&B: So both science and religion can take on these issues?

Both religion and science can help us with this, but there have also been problems with science and religion. Science sometimes has objectified the natural world, creating a sense of distance with the scientific method that we use to study things, making them distanced from us. And yet, science is also helping us to recover both great knowledge about the environmental problems that we’re surrounded by, climate change and the extinction of species, as well as pollution issues. Scientists are studying these things and providing us with information on a daily basis. And many of these scientists are deeply committed to what are being called sustainability sciences; to have this at colleges and universities, and to be able to think through problems with a sense of creating solutions. So I think it’s an immensely inspiring moving, sustainable sense of well-being that is emerging from the sciences.

Religions hold a lot of promise for the area of ecology and sustainability, and even sustainable development. Religious people have been reluctant to get involved and they have been late in getting involved. Many religious people are often concerned with an other-worldly salvation, or with personal salvation, and not necessarily with involvement in the world, the environment, and issues of social justice. However, I think that one of the most exciting and promising movements within the environmental field is that the religions are awakening to their ecological aspect, to their commitment to life, its aesthetic beauty, and the intrinsic value of other species; they are taking on a sense of commitment for the future generations of all species. This possibility, that religious communities will awaken to an increased ethical sensibility to people in other countries, to species in different countries around the globe, as well as to future generations, is vital. This is something that religions can offer. Moreover, they can help to stimulate a critical component to our environmental and ecological sensibility, and that is a wonder; religions awaken us to a sense of gratitude and awe in the face of the great mystery of life. And that particular component of wonder, such as the wonder of the Monarch butterfly, the sense of beauty in these creatures, is something that religions can reignite for us, just as science can. And this is where they join, I think. Science awakens our sense of wonder, religion confirms the wonder with the great mystery of life systems. And finally, I think that religions can offer a sense of hope, because more than anything, I think we all need to imagine a future that is sustainable. We are interacting with the next generation who are dealing with their own sense of paralysis, with a lack of hope, even despair. And we need to acknowledge that this is a very critical moment for humans. We have never faced anything like this before; where is our sense of hope and the possibility for creating a viable, sustainable, and flourishing future for the planet? I think the religious communities that have dealt with loss, sorrow, death, and despair can help to regenerate this sense of possibility, of sustainable hope for the next generation, and even for ourselves, as we deal with this daily onslaught of saddening bad news. More than anything, I think we need these two components of wonder and hope to make it into the future.

Interview conducted by Mustafa Tabanli and MaryLynn Schiavi for Ebru TV for the Emmy Award winning television series Matter and Beyond. For more information and the full episodes visit http://www.ebru.tvenp.fullepisode.html

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