Reliance means doing all that is necessary to obtain a desired or intended result, and then waiting in expectation for the Eternally-Powerful One to bring about His Will. After this comes surrender (taslim), which many friends of God have described as one’s being before God’s Power and Will like a dead body in the hands of a mortician. Then comes commitment (tafwiz), leaving or committing all things and affairs to God and expecting everything from Him.

Reliance is the start of a journey, surrender is its end, and commitment is its result. Therefore, commitment has a wider meaning and relates to those who have almost completed the journey, rather than to beginners. Commitment comes after surrender, which requires the conviction of one’s helplessness and destitution before God’s Power and Wealth, and the ability to feel in one’s heart the meaning of: There is no power and strength save with God. It also requires the utmost dependence on and the expectation of help from the heavenly treasure of: There is no power and strength save with God. In other words, commitment means that a traveler on the path to God feels warned by the point of reliance and the point of seeking help in his conscience and, in exact awareness of his or her helplessness and destitution, turns to the Unique Source of Power and Will and says: Hold me by the hand, hold me, for I cannot do without You.

If reliance means that one entrusts all worldly and otherworldly affairs to the Lord, commitment means that one is fully aware that it is actually God Who does everything, Who produces every result, and Who creates all things and deeds that many consider to be done by themselves. Reliance means that one relies on God and closes the doors of one’s heart to whatever or whoever is other than Him. It can be regarded as the outer fulfillment all duties of worship and the inner attachment to God, the Lord Who is the sole Sustainer and Administrator of all that exists. This is what Shihab expresses in the following couplets:

Rely on the All-Merciful in all your affairs;
One who relies on Him is never in loss.
Confide in God and be patient with His disposal of you,
For you can obtain only as His favors what you expect from Him.

I think ‘Umar, the second Caliph, may God be pleased with him, drew attention to the same point in a letter he wrote to Abu Musa al-’Ash’ari: If you are able to submit to whatever or however God decrees for you [i.e. by not objecting to whatever befalls you], this is wholly good. If you are unable to do so, then endure it with patience.

From another perspective, reliance signifies reliance on and confidence in God. Surrender is the state of those who have been awakened to spiritual life. Commitment, meaning that travelers are not detained by considerations of means and causes, is a station special to those of high spiritual achievement.

Even if travelers possessing commitment seem to attach a certain importance to means and causes, this is due to the fact that they live in the material world, the sphere of means and causes, in which God has made any accomplishment dependent on certain preliminary conditions. If they give priority to means and causes, thereby disregarding the fact that God disposes of everything as He wishes, then they will become like vermin crawling on earth, despite their previous resemblance to birds flying in the highest parts of the heavens. It is related in books on the lives of saints that those saintly people who try to advance but become caught in the over-consideration of means and causes hear these words:

Give up taking precautions, for involvement in precautions causes perishing;
Commit your affairs to Us, for We are more thoughtful of you than yourself.

Such a commitment is a heroism that can be achieved only by those who persevere in their relations with God while living among people.

Doing what is necessary to obtain a certain result without attributing any creative effect to them may mean different things to different travelers: reliance for everybody, submission for those awakened to realities beyond the visible dimension, and commitment and confidence for those who have attained true peace or tranquility of heart. How fine is the following saying of God’s Messenger, upon him be peace and blessings, which combines exerting effort and reliance and commitment: If you were able to rely on God as true reliance on Him requires, He would provide you as He provides birds that leave their nests hungry in the morning and return full in the evening.

This Prophetic Tradition contains different truths for people of different spiritual ranks. What it means for the typical individual is what Rumi says:

Even if reliance on God is a guide,
Fulfilling preliminaries is a practice of the Prophet.
He told (a Bedouin) loudly (in response to his question):
First fasten your camel and then rely on God.
This meaning is what is pointed out in: On God let the reliant rely (14:12).

Those who lead their lives at the level of pure spirituality understand, in perfect awareness of their helplessness and weakness before God, that they should trust wholly in God’s Power and Strength, and become like a corpse in the hands of a mortician: In God put your trust, if you are true believers (5:23). As for those who fly around the summits of “self-annihilation in God” and “subsistence with God,” they say, like Prophet Abraham, upon him be peace, even while being thrown into fire: God is sufficient for me (39:38) and commit their affairs wholly to Him. It is enough for them that God Almighty knows their condition.

We can also see this greatest degree of commitment in God’s Messenger, upon him be peace and blessings. When the feet of those pursuing him during his emigration to Madina were seen from the cave where he was hiding with his nearest friend Abu Bakr, may God be pleased with him, and their pursuers’ voices echoed from the cave’s walls, he relied wholly upon God and told Abu Bakr: “Grieve not! Assuredly, God is with us” (9:40). This is also alluded to in the verse: Whoever puts his trust in God, He will suffice him (65:3).

Commitment and confidence are the highest degrees of reliance on God. Those who have attained these degrees have entirely submitted their reason, logic, and belief, as well as their outer and inner feelings, to God’s commandments. As a result, they have become “polished mirrors” in which His Names, Attributes, and acts are reflected. Signs of these degrees are understanding that taking precautions is included in God’s preordainment, and thereby finding peace; seeing their willpower as a dim shadow of the Divine Will, and turning to that Divine Will; and being pleased with God’s treatment, whether it be favorable or not, and agreeing with whatever happens to them.

The author of Minhaj describes this degree of commitment as follows:

I committed all my affairs to the Dear One,
Whether He keeps me alive or makes me die.
The following words of Wasif of Andarun are also most appropriate:
Whatever was destined will certainly happen,
So commit your affairs to God;
Neither be grieved nor suffer pains.

One of the most beautiful descriptions of commitment belongs to Ibrahim Haqqi, the initial verses of whose Tafwiznama (Description of Tafwiz) are as follows:

God changes evils into good;
Never think that He does otherwise.
One with knowledge of Him watches
In admiration what He does.
Let us see what our Master does;
He does well whatever He does.
Put your trust in God, the Truth;
And commit to Him your affairs
So that you may find peace.
Be patient and agree (with whatever He does).
Let us see what our Master does;
He does well whatever He does.

Notes

1. E Each person, by his or her very nature, feels two “impulses” or inner drives: the need for a source of help when helpless, and for a point of reliance when confronted with misfortune or the inability to fulfill his or her desires. God has placed these two innate impulses within each person so that He can be found during such personal crises. This fact is mentioned several times in the Qur’an, as in 10:22, which reminds people that when they are confronted with a storm (while at sea) from which there is no escape, they turn to God for help.
2. A Al-Tirmidhi, “Zuhd,” 33; Ibn Maja, “Zuhd,” 14; Ibn Hanbal, Musnad, 1:30.

Many people think of supernatural phenomena as miracles or as divine signs. However, through his studies in biology, the immune system and DNA, Dr. Denis Alexander concludes that what is called natural is nothing less than miraculous. Dr. Alexander, a renowned molecular biologist, is constantly amazed by the extraordinariness of the human immune system. He explores the relationship between science and religion as the director of the Faraday Institute at Cambridge University. Dr. Alexander writes, lectures and broadcasts widely in the field of science and religion. Since 1992 he has been Editor of the journal Science and Christian Belief, and currently serves on the National Committee of Christians in Science and as a member of the International Society for Science and Religion.

M&B: Let’s talk a little bit about your research on the immune system and cancer. Specifically regarding regulatory T-Cells.

Actually, I’m working on the very early stages of T-cell development in the thymus. T-cells, which are the white blood cells that defend us against viruses and bacteria, all have to be “educated” in the thymus. They have this very strict program of education, and then only a very small percentage graduate, so only about 1 or 2 percent of all the T-cells will actually graduate. If you had that sort of system in our own educational system, I think we would look on it as not very successful. If 98 percent of all our undergraduates die, we wouldn’t think that was a very good system. But in the thymus it actually works very well. So what happens is your T-cells learn to only recognize foreign antigens like viruses and bacteria – things that are going to invade your body – and they won’t attack your own tissues. That’s the kind of education that the thymus gives. It’s really a wonderful, amazing system.

M&B: What is the specific role of the T-cells and how is it related to the functioning of other elements within the immune system?

Well, basically the whole immune system is highly complex, so T-cells are not the only cells around. You have B-cells, you have natural killer cells, you have whole sets of different types of cells, and they’re all doing different jobs. They all have to cooperate together.

Then you have killer cells, or K-cells. These natural killer cells are those which are involved in the immediate reaction of the immune system to antigens once they attack your body. So the body is set up so you have an immediate response system, whereby-it’s like mobilization of an army-you can mobilize small bits of your army in the first 24 hours. That’s the natural killer cells. They will give you immediate defense. You have helper T-cells that help the B-cells in order to develop and to make antibodies. B-cells give you your acquired immune system, which is the immune system that only comes into action after about 10 to 14 days. So, that’s the mobilization of the full resources of your army. Thinking of it in terms of a kind of defense system is actually quite useful. T-cells are involved in wiping out virally infected cells, and so they all coordinate together in a rather delicately controlled, complex balance, but they all have to coordinate with each other to make sure the system works properly. It’s amazing how it works; actually, I think, it’s remarkable.

M&B: The natural killer cells attack the cells which are not supposed to be there. But how can they recognize cells that are part of us, how do they define the “self.” Would you give us a parable about how the natural killer cells work?

In the natural killer cell system, there is also the idea of the missing self, which is the idea that when there’s a certain molecule which is not there, natural killer cells won’t attack. Therefore, they don’t recognize our own tissues. This is the idea of the missing self hypothesis. They will only attack things which they perceive to be foreign. It’s like the foreign thing is coming in and waving a flag which says, you know, I want to be attacked, I should be attacked. And that’s set up by a very carefully balanced system, between activating receptors and inhibiting receptors which operate together in order to bring that to pass. It’s quite a complex molecular system, in fact.

M&B: But it still doesn’t provide 100% support. Obviously we are not totally immune to disease.

Now, once the T-cells get out in the periphery, that’s to say the blood stream and the spleen and the other places, in the gut and so forth, then there are other mechanisms in place to keep them under control and to make sure that they don’t actually start attacking your own body. And of course, now and again, very sadly, that does happen. There are mistakes made, and so you get things like diabetes and rheumatoid arthritis and these sorts of auto-immune diseases, and that’s where the T-cells start attacking the tissues of your own body. It’s amazing, most of the time that doesn’t happen, and that’s all up to the thymus, since it educates the T-cells.

M&B: In what way do these cause cancer?

We’re actually working on a mouse model of the human cancer called Lymphoma. It happens when T-cells don’t stop dividing, and so if you look at all the immune cell types of cancers, they’re all very similar kinds of things. Certain cells of the immune system actually undergo errors in the early part of their development, and instead of moving on to the next stage of development they get stuck. Then, they carry on dividing and proliferating, filling up the whole of your bone marrow or your blood stream, and so you end up with white blood cell leukemia.

I could just tell you one example, the one that we’re working on. Basically, what happens is that when normal T-cells get DNA damage, they die. So as a program, when you get any kind of DNA damage, there’s a trigger that happens, and those cells will be wiped out by a process called apoptosis, which is programmed cell death. All of our cells, actually, have the ability to do that. But now and again something happens, an acrogenic change takes place, which is a change in a gene which causes cancer, and that prevents the cells from dying by apoptosis. And so, the cells that have this DNA damage are left to proliferate, and once you get DNA damage, then the chromosomes become unstable, and you get more DNA damage. It’s like a kind of downward spiral. Then all kinds of things happen that cause that cell to become a cancer cells, which will carry on dividing and dividing and eventually kill the mouse, or kill the patient. We’ve just recently identified one of the mechanisms whereby those cells that should die are kept alive, and it’s a very, very subtle mechanism, which is one particular protein, one particular stage of development to t-cells in the thymus.

M&B: We think that dying is a bad thing. But to give an example at the cellular molecular level, “not dying” is actually a bad thing.

Yes, I mean, death is built into our genomes, essentially. You know, we will die eventually because of all kinds of mechanisms, including the shortening of our chromosomes. The cells will only go through a certain number of divisions before they come to the end of their life. There’s a sort of internally clock. Now, of course, it’s possible that we can patch up all these things, we can use stem cells, we can use transplants. If someone needs a new heart or a liver, we give them a new heart or a liver. So clearly we can extend life by years, by decades, and that process is obviously already happening. In fact, I would say that the priority in that way is not to give wealthy people just a few more decades of life, but to try and help those people in lower income countries where what they need is better food and better water, a good water supply, basic medical care, and therefore their average life will then go from 35 up to 65 or 70 years old and so on. So, I slightly worry about this huge activity in the wealthy world to try and make ourselves immortal, and try to extend our life by another decade or so, when such big slices of the world’s population are still lacking even the very basic medical care that I think they should be given. We can extend life by potentially quite a lot, but to become immortal, I don’t think so. I think mortality is written into our genes.

M&B: As a scientist you study the immune system, as well as life and death. But as a person, what do you feel about them? Would you comment on the purpose behind of all these processes?

Well, I suppose that as someone who believes in God, I would see all of these processes that we describe as biologists, as scientists, as part of God’s processes, that part of His intentions is to bring about His own particular ends and purposes on this earth. And clearly, I think one of those purposes is transience. You know, if you have life and death, you have things in process, you also have transience. We’re not immortal-not in our present bodies at least-we don’t display the qualities of immortality. So therefore, I think that fits with the idea of a God who wants to bring in processes which involve life, and they also involve death, and they involve moving on. So we have dynamic systems. We’re not static, we’re not little puppets, you know, who always have the same kind of characteristics. We are in motion, we’re always changing, we’re always moving on. That’s what we see in human society as well as in the whole world of biological diversity. It’s a dynamic process of things, changing processes, which come into being and which go out again, and life and death go together. You know, you can’t have life without death.

M&B: But there is a sense of awe when you think about the tiniest T-cells getting educated. For some people, it would seem amazing and even miraculous as splitting the water with a simple rod, if you don’t mind me saying this.

It is amazing, and I’m constantly amazed and when I look at the immune system, and when I look at the way cells work, when I look at the way, indeed, biochemical signaling pathways operate together. I think that fact is quite remarkable, actually, and should arouse our awe and our wonder, and indeed many people look to God as a natural overall explanation. Not in the sense of replacing God in the gaps of our knowledge, but as our knowledge increases, then our understanding of God’s power and wisdom in creation increases along with that, and to me is real natural theology. Natural theology is not looking for the gaps in our knowledge, but as our knowledge increases coming to a greater appreciation of what God can do. It’s interesting. Actually, just a couple of days ago, I was listening to the account of a Chinese student in Cambridge in the UK, where I come from, and she was telling us about how she had come to have faith in God. What she said was that she was in her biochemistry lectures in the university, and the lecture was about how DNA in each cell, if you stretch it all out, it actually comes to two meters long. You know, if you take the DNA from any one cell, the packing of the DNA is so amazing that when you pull it out, it is two yards long. And she was so amazed by that, she suddenly thought, in the middle of the lecture, there’s got to be a God. There must be a God. It’s so wonderful, you know, she was amazed by this wonderful thing, and she’s moved to belief in God, and I thought that was really quite interesting.

M&B: Do you think arriving to this conclusion has to do with having an open mind, in many ways?

Yes, I think it does. I think the problem is that people brought up in a scientific culture can so often think that the scientific story is the only one that matters. They’re like people reading a book, but they see it and they only look at the black ink on the page, but when they look at the structure of the words they miss the whole message. And I think that’s always a danger in the reductionist approach. Now I’m a reductionist in the methods I use in analyzing the immune system or looking at cancer mechanisms, and that sort of reductionism is very important for us as a methodology we use in our science. But, of course, we shouldn’t then move from that into thinking that reductionism gives us the final story. It just gives us one slice of the story, one little layer of the overall story. I think we then have to take a step backwards and start looking at the message as a whole. That’s terribly important, and it’s always a temptation for people who are deeply imbedded in the scientific community or living in a scientific culture of some kind just to think the scientific story is the only one that matters, but clearly that’s not the case.

M&B: You talked about a sense of awe that surpasses the mind. But when we attribute unexplained things to God, some people tend to think that God is the God of mystery. God is the God of miracles, God of the unknown and the God of the gaps. Would you please comment on this idea?

I think the idea of the God of the gaps is a very unfortunate idea; that has a very long history. Actually, it goes back many centuries. I’m not quite sure when the idea first began. But I think it’s always been tempting as science got going, especially in the nineteenth century when science was less developed than it was now.. It was a temptation for people to try and locate their God within the present gaps of the scientific knowledge. So obviously, as the gaps are closed, so one’s understanding of God will shrink. God is then located in smaller and smaller mysteries.

Now, I think that’s very unfortunate from a theological point of view, because certainly as a Christian I believe in a God who is the author of creation, and who is the author of everything that exists. Therefore, the author writes everything, the author writes the whole book. And it would be very odd if you were looking in the book, if you went to chapter 9 and you went to the second paragraph and you said, “Ah-ha! Now I’ve located the mystery of the author in the second paragraph in chapter 9.” That would be a silly kind of argument. And I think that’s the same kind of argument that the God of the gaps people use. They try and locate bits of the book, forgetting that either the book has an author, or it doesn’t. There’s either someone who is writing the text or there isn’t. So, I think God is in charge of all the processes of the world, upholding and sustaining the whole of the book of creation, if you’d like to use that analogy. So whether we have current gaps in our knowledge now has no theological significance as far as I’m concerned. It doesn’t matter. It’s of no particular interest, so theology has no hidden investments in gaps in our knowledge. It really doesn’t matter. It simply says we’re ignorant about many things. Which is good, because otherwise I would be out of a job.

Interview conducted by Mustafa Tabanli for Ebru TV for the Emmy Award winning television series Matter and Beyond.

“You know, I wasn’t always like this,” began the butterfly. “I used to creep on the ground instead of flying in the air. I used to have gloomy colors and obnoxiously long hair instead of these lovely colors and elegant wings.”

It was really hard for me to believe that the butterfly had ever been in the situation she was describing. I am sure the other fellows in our group were also surprised to hear this, but none of us wanted to interrupt the flow of her beautiful words.

“My situation back then troubled me, indeed. Why was I doomed to get smashed under the feet of others? Why was beauty innate to other creatures while ugliness was my fate? Dissatisfied with my situation, I wanted to change, dreamed to wake up into a new day, desired to breathe a fresh life. My creeping ugly body did not match my spirit within.”

At this point, I couldn’t hold my breath anymore, and asked: “So, what did you do about it? Was it then that you turned into this beautiful state?” The butterfly reacted most unexpectedly to my question. She neither smiled nor gave a humble answer. Without even changing the expression on her face, as if she hadn’t heard me, she continued: “I couldn’t do anything about it.” Then she stopped. You know how long intermissions like this can feel. After a few seconds the butterfly took the word again seriously, as if she had a duty to tell her story, rather than an urge to praise herself.

“In that desperation, I decided to bring all this to an end. I slowly climbed a high tree. From that height, the scene looked very different. I was able to observe things just like the birds. I had found a security that I could never find on the ground. A perfect day to initiate my change. If I wanted to be revived anew, I needed to die first.”

We weren’t expecting to hear such sentences from this unique guest in our forest. Why was she telling us all this anyway? We were all young trees looking forward to our bright futures. The gloom in her words veiled her beauty, and eclipsed our interest in listening to her. But observing the change in our facial expressions, the butterfly continued:

“And slowly, I started tying the rope that I carefully made myself, and rendered myself to the hands of the wind. And just like I had predicted, things started changing very quickly as I descended towards the ground. I realized something that I had never thought before: I belonged to someone who did not want me to perish like this. It was as if time suddenly stopped, and I had a chance to communicate with my Owner. I was ashamed of what I had done, and asked for a second chance, which was given to me. Then I came to find myself hanging from the tree.”

I was thinking that the butterfly was going to conclude with “hanging from the tree in this vibrant beauty.” Astonishingly, there was more to the story of how she gained this beauty. My interest started to build up again, and I observed the same curiosity on my friends’ faces.

“In my anguish and shame, I started covering my body. I wove a small tent around myself. As such, I was alone in my darkness, away from the insults, from the harassments, and from myself. During my retreat, I tried to re-evaluate things and thought about positive ways to change. After a while, I decided to rid myself of my cocoon and do something. But there was one hurdle: I was hanging down in the middle of the air, covered with a genuinely woven house. I had to undo the excellent job I had done, but it wasn’t easy to tear my silken prison apart.

“As small pieces of the house were torn and as I was able to glimpse the daylight, I tried even harder to free myself. When the hole I made was large enough, I squeezed myself through. It was then that I saw my new self, reflected in the puddle below me and gave the most heartfelt praise to my Owner.”

Thus concluded the butterfly’s story of change. She even gave us admonitions about positive ways of making changes in our lives and in ourselves. She also talked about how potent our bodies are in facilitating the process of change.

All this was wholeheartedly embraced in our forest by the young trees, including me at the time. Why? Because we were in the same place where we were born; so we wanted to do something about it. We were all inspired by the butterfly’s story and decided to mobilize ourselves. Even the peaceful nights that used to be filled with the rhythmic voices of crickets were now filled with the whispers of our discussions on how to enact this fundamental change.

No wonder the old trees found this activity among the young outrageous and inappropriate. They thought that we were trying to achieve something against our nature. The time spent on these efforts was regarded as a waste. The old trees first tried to warn us against our “hallucinations,” but it turned out to be a fruitless effort. Then the old trees threatened to block our sunlight by covering us from above. This, too, became a wasted effort when the old trees realized they were engaging in sanctions that would kill their young ones instead of changing their minds. In the mean time, our ideas caught the attention of the newer generations. Upon hearing the whole story regarding the butterfly and our efforts to change, they too joined us in that desire to mobilize. So eventually the old trees decided to wait and see what would happen. After all, we were simply trying to imitate the butterfly.

Ever since that spring when the butterfly shared her story, we all covered ourselves with as many leaves as possible, similar to the cocoon of the butterfly. We were hoping that when the winter winds blew those leaves away, our mobilized selves would come out, just like the flight of the butterfly. We persistently covered ourselves this way year after year, but neither our roots became feet, nor did our branches transform to wings. Eventually, we realized that we were only getting older and that we were wasting our time. No one was out there anymore to advise us, either, because the butterfly had died that same spring, and the older trees shunned us because of our stubborn foolishness.

Once young trees, now experienced and mature, we decided to talk about the failed plan that was supposed to lead us to change. This time, instead of reciting the misleading story of the butterfly, we were going to talk about why this had happened to us and how we should advise our young. We started by analyzing the cautions of the old trees. Although we were not fully able to understand the wisdom behind the words of the elders, we could feel that they carried some implicit good in them.

As our voices undulated in the air, one of the migrating birds heard this talk and made a swift landing near our place of discussion. She quickly started to talk: “You know, we also had a problem among our young, but it was in the opposite direction. They wanted to quit traveling and stay in one place. We even lost some of them last winter when they decided not to migrate.” The unexpected interruption by the bird evoked other questions in our branchy minds. Why was this problem always occurring with the young? And why did they fancy a nature opposite to their own?

We couldn’t come to a conclusion. But one day, a short time after the discussion with the bird, we witnessed a mobile tree and a stationary bird. The tree was being carried behind a huge animal that was making a horrible, obnoxious noise. This was an animal we had never seen. To our surprise, the two Men who were riding the animal had captured a bird and somehow made her into a stationary bird that could constantly stand on the walls surrounding their home. Neither the mobile tree nor the stationary bird induced joy in the forest.

The mobilization of the trees and the stationing of the birds continued until one day when there were hardly any trees and birds left. Something was terribly wrong because none of this brought any good to our forest. The few remaining trees wanted to stay where they were born, and the few remaining birds wanted to fly.

On a once breezy and warm, but now unusually hot spring day, a butterfly appeared in the place where our forest used to be. She carried a poetry book she had composed. As the butterfly voiced her yearning for the glorious trees in the land and the soaring birds in the skies, tears of regret filled our eyes. And her verses of nostalgia ended with a prayer:

Oh the Unchanging One despite the transients,
Oh the Eternal One in the face of all mortals,
Oh the Creator of all animals that are now only in the tales,
Resurrect nature, we implore with our silence.

Seth Mette has a PhD in Aerospace Engineering and is currently working as a postdoctoral fellow at West Virginia University. He has a special interest in psychological fiction.

M&B: Would you please tell us a little bit about the current status of poverty and lack of development in the world?

The world today is very divided. There are more people than at any time in human history who have a decent life, who have wealth and prosperity. There’s also a large group of people in the middle, but there are about a billion people, a sixth of the world’s population that lives in great misery and maybe half the world’s population that lives at levels that are far less than they could be. When you look you can see good news and bad news. The good news is that there are fewer people who are poor than ever. It’s worth remembering that through most of the world’s history, most people have lived short lives, a quarter of children have died before they were five, very few people had education, very few people even were able to travel more than ten kilometers from where they were born. So today’s world is a very different world. It’s a world where vastly more people have opportunities and even in the last 50 years more people have a chance for a decent life than at any time in the past, and we have to remember that there has been extraordinary progress. Second, I think that there is an awakening of the moral conscience of the world that we see in the millennium development goals, in speeches of leaders all over the world that the situation, the historic reality that most of the world’s people were poor is no longer acceptable and is no longer necessary. The bad news is, today we know that this poverty is unacceptable. We know the kinds of lives that people live. We have images, we have data, we have knowledge, and we know that it doesn’t need to be. We know that we have the resources to change it.

M&B: How are the millennium development goals related to moral awakening?

Around the turn of the millennium, there was a great deal of reflection about what had come before and what should come in the future. One of the frustrations that many people had is that there had been meeting after meeting about the environment, about women, about health, about transportation, about every subject that you could imagine, and at each meeting there were promises made. Wonderful speeches given, wonderful texts written, declarations … but when you looked back the promises had very rarely been kept. So that when the United Nations organized a meeting of world leaders in September 2000 to mark the transformation to the new millennium there was an agreement that things should look different in the future. And so there was a historic moment, a historic declaration when all the leaders of the world, every one of them agreed to sign on to a millennium declaration to end poverty. But they also decided to use some of the tools that came from business. So they decided to set deadlines, they decided that if you can’t measure it nobody cares, nobody will look back, and so the millennium development goals that emerged were first of all just a few, just eight millennium development goals, so that people would not forget them. They all have numbers associated with them and there’s a date (the year 2015), and there’s an accountability structure – who’s responsible, who’s going to be held to account for the achievement of these goals. So these goals are a very exciting departure. In some ways they’re a very minimal. For example, they want to reduce poverty by half by the year 2015. How can you tell that to a group of poor people that only half of you will be out of poverty? It only says that all children will receive primary education. It barely looks at equality between men and women. It’s a very simple set of goals, but what it represents is a historic change and first a very clear determination to end poverty in our lifetime.

M&B: How can or should technology facilitate the transition from poverty to wealth? What role do you think technology should play in this process?

Technology plays roles in many ways. Perhaps the most dramatic is health. Many of the diseases that killed billions of people throughout human history now can be cured or prevented. Remember how many children through most of history have died of respiratory diseases, have died of diarrhea, those are important.

The changes in educational technology are also a huge advance, as are the changes in the understanding of how economies work, in the production of food, transportation, the ability to communicate. For example, when there is a disaster, the knowledge of it is transmitted within hours. Through most of the eighteenth and nineteenth centuries, there were famines in Cape Verde where literally hundreds of millions of people died, and no one knew until long after the fact. Today that doesn’t happen anymore. So many different threads of the progress of science and technology, engineering, and communications really have transformed the outlook of what we know and therefore what we can do.

M&B: Technology has an important role and surely change requires the investment of capital. But today economists are considering non-traditional capitals such as human capital, social capital, and spiritual capital in order to achieve social change. What do they mean? Are they interchangeable or related in some way?

One of the most important realizations of the development in the world over the past twenty years is that there is nothing more important than investing in human beings. The term that’s used is human development, human capital. It can be used in a narrow sense such as investing in education, investing in healthcare, making sure that when a young person finishes school, the whole investment is not lost when they cannot find a job. But human capital has a new meaning today. It means developing the potential of human beings to the fullest.

There’s a new dimension that’s been added more recently, and it goes perhaps in some circles under the name of spiritual capital, and it grows I think from a realization that living life without meaning, just living life to earn a living, eat, work, and sleep is a futile exercise. There has to be an appreciation of what the purpose of life is, and that’s what spirituality means for most people. That means looking for this meaning both individually for their own spiritual paths, but also for the spiritual life of the community. It is the virtues of compassion, caring, helping your neighbors. It is perhaps the most common theme through all the world religions-do unto others as you would have them do unto you. So people are starting to study what kind of investment goes into spiritual development.

M&B: There are also some important spiritual elements that have direct impact on the economy, such as trust and compassion.

The ideal of how traditional communities operate is this: people take care of each other, they know each other, and they’re compassionate. If someone is ill, the neighbors come and take care of them. The villagers or the community trust each other, they trust their religious leader. They trust their political leader. Sadly the realities in the past, but also in the present, are often very different. There are people in almost any community who are left aside. So the ideal of a community is not the reality. But the ideals, the ideals of compassion and the ideals of trust of believing in human nature are a very important spiritual heritage of human kind today.

Now faced with modernization, the ideals of traditional societies are much harder to practice. Today more than half the world’s people live in cities, and the projections are that this number will rise. In cities of tens of millions of people, trust takes on a very different meaning. People are often anonymous, and communities and individuals can be completely lost in the sea of humanity. No one knows your name, no one knows who you are. So in today’s world we need to build new kinds of trust, and new kinds of trust come in strange ways. I think it’s fascinating that young people today find trust in Facebook, in MySpace, and social networking, but they also find trust in a new found belief in a spirituality that they choose, that they have discovered in their adult life.

M&B: Today you lead Berkley Center’s program on Religion and Global Development at Georgetown University. But you also led the World Bank’s faith and ethics work 2000-06. How did you get involved with that?

In the 1980s there was a period when the World Bank and the British Development Aid were at odds with many leaders and organizations from the world of religion. Religious people were demonstrating in the streets, and the development organizations closed their doors and ignored what was happening. But gradually there was in awareness that this made no sense because these were natural allies who should be working together, who were both inspired by a vision to poverty. So some leaders got together and started to have a dialogue, and their first conclusion was that they knew very little about each other and that there were tremendous misunderstandings. Second, they found out that there was a great common interest, a passion, and a commitment to dealing with the issues of poverty. And third, there were some very difficult issues. Different ways of looking at economic growth, different ways of looking at the meaning of wealth, different ways of looking at models. Therefore a dialogue about these complex issues was needed.

I worked for many decades on development, mostly on Africa but also on East Asia, on Latin America, and many different parts of the world, and one day the President of the World Bank, Jim Wolfenson asked me to help him with a project to bridge the worlds of religion and development, and so I was reluctantly drafted. This was in about 1999. I knew very little about the world of religion, but I knew quite a lot about issues of poverty and was very interested in the social dimensions and in the anthropological, social, historical approach, which I believed in very strongly. So I saw it as an opportunity to learn and to move into a whole new world.

M&B: Based on your experience, what can you say about the role of religions in progress and development?

I started to work the links and the overlap and the disjunctions between religion and development in about 1999. At first it seemed like a logical, relatively straightforward challenge because religious organizations, the Catholic Church, Muslim organizations, Buddhists, and Hindus play such active roles in providing social services, and they are so obviously important for poor people as well as for rich people in most parts of the world. We were surprised by how controversial this proposition has been to try to link religion and development. What it showed is that for many people there are many levels of hesitation about the role that religion plays in today’s world. For some people, there has been an assumption that with modernization and scientific progress, religion would simply die out or become an option for perhaps an occasional Sunday or Friday and that it would no longer play a significant role in people’s lives because they were at a different stage of development. Now that assumption has been very clearly proved to be quite false because today, if anything, religion is becoming more important in societies, rich and poor, than it ever was before, in a much more varied plural form, but it still is very clear that this hypothesis has been proved to be wrong. But people also have other concerns about the role that religion plays. For many, religion is seen as very political and divisive, particularly in societies where there are different religious traditions and some history of tension. Some people are still very nervous about the role that religion plays, and they sometimes forget the role that religion plays in social peace as well as in giving meaning to life.

Also in religious traditions as well as in politics, it is completely untenable that the poor people in the world would be expected to sacrifice so that the rich world can continue their consumption and that they would need to continue to live at a much lower resource level. For most people, the answer is first trying to curtail unnecessary use of resources, so much more conservation. And the second is there needs to be a much more energy put into the new technological developments so that people can benefit from the good of modernization without destruction of the earth. But I think there is a subject that needs much more attention which is the meaning of equity. The meaning of a kind of society where there is much more balance and where there is much more fairness. For me, it is impossible to imagine a future where we do not have a much more balanced world, much less divides between rich and poor, where we benefit from creativity, where we benefit from human development, but where these ideas are shared across all societies in the world.

M&B: What is the most efficient way to achieve the results?

In social change, people working together at the community level, those who know the situation, who know their realities, and who know their world are absolutely necessary to make change. That’s true in Africa, Latin America, Asia, the Middle East, and the United States as well as in Europe. Communities really make the difference. On the other hand, there are also a million wasted efforts where communities start something, and then it fails because they’re frustrated by some kind of an obstacle that’s outside of their control. So we need also to recognize that leadership is an essential ingredient in change. Political leadership, having a vision of what’s happening in other places, and having ideas that cross boundaries are absolutely essential to change as well. So my formula, the formula that I believe in very strongly, is that to see the kind of changes that we’re looking for in the world you need the fire from above. You need the leadership, you need the inspiration, you need the policy framework, as boring as policy may seem. You must have the economic and social policy that’s from above. But you also have to have the drive that comes from the community, the fire from below, the organization, the ideas, and the knowledge. And the key, the place where you see transformation is when you have the two working and coming together.

M&B: Would you please give us an example where a problem is brought to the table and a community helps in planning? Can you give us some examples?

The easiest example where you see that is when a community has a wonderful set of ideas for marketing crops or for bringing new land under cultivation or for building a set of schools, but they don’t have the resources locally and someone from outside – whether it’s a foundation or a government or an organization like the World Bank – brings the resources and magically it’s transformed into some kind of change. Reality is usually more complex, and it’s a process of give-and-take because one thing we know is that money alone does not solve all problems. So that what you will see is an idea that comes from a community. Let’s take an idea for building a new school and from outside someone will raise the question: why are the girls in the community not going to school? The first answer that may come is that there are practical obstacles. The girls are needed at home or the girls are not safe when they go to school, and so an idea might be offered from another community in another place or from another country to solve those problems, and then perhaps the girls do go to school but they don’t succeed because the expectations in the community are that girls really are going to be married and so they shouldn’t go to school anyway. And then a political leader or a religious leader will give an inspiring speech or a woman leader will come to visit the village and will show the girls what is possible, that it’s possible to be a doctor or a political leader or an engineer and slowly through the alchemy of different ideas coming from different places, the understanding of what success is will change, and the resources will multiply, and we’ll transform the visions of what a good life is from a rather narrow traditional view to one that takes the genius of the community and builds it with other ideas that come from outside.

So the coming together of the practical technical side of benefitting from the advantages of modern technology with a revival of some of the best traditions of spirituality I think is part of the magic that we might look to in today’s world.

Interview conducted by Mustafa Tabanli for Ebru TV for the Emmy Award winning television series Matter and Beyond.

“The first time you share tea with a Balti, you are a stranger, the second time you are an honored guest. The third time you become family, and for our families we are prepared to do anything, even die.”

This astonishing book is a nonfiction tale of those three cups of tea Greg Mortenson had with the people of Korphe, a remote village in Northern Pakistan. Co-written by acclaimed journalist David Oliver Relin, the 368 page long book met with enthusiastic acclaim, and since its publication in 2006 has sold more than 2.5 million copies in 29 languages. Moreover, in an official ceremony in March 23, 2009, Mortenson received Pakistan’s highest civilian award, the Sitara-i-Pakistan (The Star of Pakistan) for his courage and humanitarian effort to promote education for the last fifteen years.

Mortenson’s story begins in 1993, after a failed attempt to climb the world’s second highest peak, K2, to honor the memory of his younger sister Christa, who died from a massive seizure after a lifelong struggle with epilepsy. Alone, exhausted and emaciated, Mortenson wandered into the impoverished village of Korphe, where the villagers took him in and nursed him back to health. “They had very little but they gave me everything they had, and I was very touched by their hospitality” said Mortenson in an interview to CBS News .

While he was recuperating in Haji Ali’s – the chief of the village – home, he learned more and more about how people lived in this part of the world; that the nearest doctor lived a week’s walk away, most of the children suffered from malnutrition and one out of three children died before their first birthday. Mortenson felt he owed the people of the village, who had already begun to call him “Dr. Greg,” although he was a nurse. He thought at least he could get some supplies for Korphe’s school. Yet, taking him to an open land, Haji Ali explained that they didn’t have a school, and a teacher cost one dollar a day, which was more than the villagers could afford. Mortenson watched boys and girls kneeling on the frosty ground to write out their multiplication tables by scratching in the dirt with sticks. “I felt like my heart was being torn out. Can you imagine a fourth- grade class in America, alone, without a teacher, sitting there quietly and working on their lessons? I knew I had to do something,” Mortenson recounts in the book (p. 32). At that very moment, notes from Mortenson’s heart translated into a commitment. He put his hands on Haji Ali’s shoulder and said, “I will build a school here, I promise.”

Three Cups of Tea: One Man’s Mission to Promote Peace… One School at a Time traces Greg Mortenson’s efforts to fulfill this promise. Along the way, he encountered enormous obstacles. Upon his return to California, he sent 580 letters to celebrities asking for funds for the school, which yielded only one reply, a $100 check; he sold everything he owned, lived in a car to reduce his expenses and accepted donation in pennies from schoolchildren.
In spite of the challenges of raising funds, separation from his wife and newly born daughter, and an eight day kidnapping by the Taliban, Mortenson eventually succeeded in building the school. From his earnest promise grew Central Asia Institute, which built more than fifty schools in Pakistan and Afghanistan. “I see education least invested in, that can bring the most change” says Mortenson. In this respect, he is convinced that extremism and terror must be fought with books, not with bombs. He places particular emphasis on educating girls; their education, he believes, can affect the whole community. He gives the example of Jahan, the first educated woman in Skardu, who, after completing her studies in healthcare, could help reduce the mortality rate of women during pregnancy from about twenty a year to zero.

Along with recounting Greg Mortenson’s personal determination to build the school, the book also makes frequent mention of the villagers’ passion for education and their many sacrifices. In one instance, Haji Ali hands over twelve rams – half the wealth of the village – to Haji Mehdi, a mafia boss who ran the economy of the region and didn’t want the school built. “Don’t be sad,” Haji Ali told the shattered villagers. “Long after all those rams are dead and eaten this school will still stand. Haji Mehdi has food today, now, our children have education forever” (p. 153).

In another instance, he shows the Koran to Mortenson, and asks: “Do you see how beautiful this Koran is?”

“Yes” replies Mortenson.

“I can’t read it. This is the greatest sadness in my life. I will do anything so the children of my village never have to know this feeling. I will pay any price so they have the education they deserve.”

Mortenson’s story is uplifting in many ways. It is a story about “compassion in action, not talk” as Mortenson puts it. It is about taking notes when our hearts begin to speak and leaving our comfort zones to achieve what we deem right and necessary. In Brokaw’s words, his story is proof that “one ordinary person, with the right combination of character and determination, really can change the world.”

There are other stories of anonymous heroes all around world, who pack up their lives into a suitcase and move to remote places to turn stones into schools. Their stories are yet to be told.

Notes

1. http://www.threecupsoftea.com/greg-mortenson-bio-and-professional-photo
2. ttp://www.cbsnews.com/stories/2009/01/04/sunday/main4697362.shtml
3. http://www.threecupsoftea.com/2009/01/21/msnbc-jan2009/
4. http://www.blogs.targetx.com/wildriverreview/penworldvoices/2008/02/greg_motensons_mission_to_prom.html
5. Three cups of tea One Man’s Mission to Promote Peace… One School at a time, Greg Mortenson and david Oliver relin, 2006, Penguin Books, review of tom Brokaw.

We are now approaching the end of the series of organs that told you about themselves. They have been pointing out the seal of God on them, and celebrating themselves as they manifest the beauties and the delicacies of God’s art. Thus, they have not only expanded your knowledge, but also guided people to the truth of God’s Oneness, stressing that natural and biological causes alone can never be an explanation for their splendid creation.

Each of your organs told you about its perfect structure and how it functioned within your body system. Let us think that each organ is a musical instrument. No matter how splendid and artful a musical instrument is, its true value is understood only among other orchestra instruments as they perform a wonderful concert. Your body is like that orchestra, where hundreds of instruments play together. In addition to the perfect structure of each organ, more importantly all the organs have to work together perfectly as a team. The success of an orchestra depends on how the instruments play in harmony with each other. The conductor of an orchestra is the person who ensures that harmony. The orchestra members carefully watch the conductor and play according to his arm movements, sometimes louder or softer, sometimes pausing or breaking into a very loud introduction. That is how a perfect concert can be performed.

In order to achieve such harmony, the organs in your body need a system that works just like a good orchestra conductor. This “regulating system,” which has to maintain the perfect harmony and order of the ongoing activities in your body, has two sub-units: One is the brain and the nervous system, and the other is me; your endocrine system (hormonal system). Since I work as a system that consists of many organs, from now on I will refer to myself as “us.” Each of us adjusts itself to the whole system by carefully watching the movements and works of the other organs. At our head are the brain and nervous system, which act as the general control center. However, it cannot carry out the regulating and controlling task alone; it needs our help.

The most basic principle that your body has to follow in order to maintain its health is keeping the inner medium stable in a dynamic balance while responding to varying environmental conditions properly. This is also known as homeostasis. For the inner medium to be kept stable, it is first of all important to be aware of the changes that are happening in the outer world, which is initially done by your sense organs. The signals related to the changes in the outer world are sent to your brain and nervous system through the sense organs. Afterwards, the signals are evaluated, and then they are sent to the related organ so that the proper reaction is produced and the inner balance can be regained. While all the activities regarding growth and reproduction are carried out, the inner medium should be kept stable at the same time (homeostasis). In order for all these activities to be performed continuously, you need inner secretion glands, which are small, but highly important.

The most important of all your organs that constitute the endocrine system is called the Pituitary (hypophysis) gland, which is recognized as the commander of all these organs and situated in your brain. The other secretion glands included in my system are the thyroid, parathyroid, suprarenal (adrenal) gland, epiphysis, pancreas, testicles, and ovarium. Now, these small but very important organs of mine will respectively talk about themselves and demonstrate the perfect program and the sensitive balance within which they work. You are the one who will draw the necessary lessons from this.

In all tissues, there are specific recipient molecule groups that respond to a particular hormone. Each hormone is programmed to stimulate its target cells, which contain those special recipient molecule groups that start doing their specific work. The principal functions of my endocrine system are: to enable growing; to regulate the necessary reproduction process in an ordered manner; and to carry out the physiological processes in the body in a relatively stable medium. I guess your amazement, admiration, love, and apprehension will increase when you hear about my secretion glands. Now, here comes the hypophysis.

My name is Hypophysis (the Pituary Gland)!

I am appointed as the commander of all your glands. Therefore, I am situated in a very firm place at the lower brain. I am an organ that is as small as a bean and that weighs only a few grams, but I have got so many talents. I have two parts. The first is my frontal lobe (adenohypophysis) which secretes most of the hormones. Our Creator has given key roles to the hormones of my frontal lobe to direct secretion activities of other endocrine glands. For example, thyrotropin hormone is arranged in such a way that it affects the thyroid gland and stimulates it for secretion. The unbalance in my thyrotrophic secretion affects the function of Thyroid gland negatively. If it is secreted too much, hyperthyroid; if it is secreted too little, hypothyroid illnesses emerge. In both cases, some problems occur during metabolism. Adrenocorticotropic hormone is created to arrange the activities at the adrenal cortex. Follicular stimulating hormone has two very important roles. The first one is regulating the secretion of estrogen, which is one of the female hormones. The second one is maintaining the physiological activities in the maturation of sperm cells in males, as well as the egg cells in females, for the continuation of human generation. The Luteinizing hormone together with the Estrogen stimulates the secretion of other sexual hormones (progesterone and testosterone).

When you were born, you were 20 inches tall. Now you are almost 6 ft tall. Both your height and your hands and feet grew. Meanwhile, your head and body got bigger proportionally. Another important secretion of yours that controls your growth appropriate to your age is somatotropin hormone. If, for some reason, my working balance got deteriorated, and this hormone secreted less, you would be like a dwarf, or some of your parts would be unbalanced with your body and abnormally short. If this hormone were secreted too much, then you would get into gigantism due to abnormally large growth. Together with gigantism illness, several problems occur; i.e., heart and blood pressure problems, muscle weaknesses, and problems regarding immunity and general metabolism.

Other hormones that are secreted from my frontal lobe are prolactin hormones, which help milk glands develop in expecting mothers, and melanocyte stimulating hormone, which stimulates the pigment cells that give color to your skin. However, these two hormones have no relation with the other hormonal glands.

The lipoprotein molecule of my melanocyte stimulating hormone helps the morphine substances, known as encephalin and endorphin, to be synthesized. You can call these two substances naturally inherent drugs. These secreted substances help you to bear several physical pains. The secretion of my hormones has direct relation with your nervous system and psychological well-being.

Although formed in the hypothalamus part of the brain, one of the hormones that is secreted after being stored in my back lobe (Neurohipofiza) is oxytocin, and the other one an antidiuretic hormone called vasopressin. Oxytocin makes the smooth muscles work. In particular, it stimulates the contractions at uterus during labor and delivery, and it also stimulates the secretions of milk canals by making them contract. Vasopressin enables blood vessels to shrink, causes the blood pressure to increase, and also reduces the production of urine by increasing the transition of water to blood through the kidneys. Hence, it prevents dehydration in hot and dry weather. In the deficiency of the secretion of this hormone, an illness called diabetes insipidus will occur and water metabolism will be deteriorated. I have more amazing features to tell, but I should not be selfish. I think it is time for Thyroid to speak.

My name is Thyroid!

I am placed in your neck, right at the two sides of the trachea (air tube) and below the larynx (voice box). I consist of two pieces that are attached to each other with a thin tissue. Inside me, there are many little saccules called Follicules which are densely surrounded by a capillary network. Following their innate program my cells produce three important hormones in the cavities of those saccules. The two of them are thyroxine and triiodothyronine, which contain iodine atoms and the other one is calcitonin. My hormones have highly important impact in your body. Our Lord God has appointed me, the hormones secreted by a very small piece of flesh, with regulating the oxygen use of all of your cells, and thus the speed of your metabolism which all affect your body’s overall performance. In addition to that, I also adjust your cholesterol level by lowering it in your blood. My iodine-containing hormones are vital for children’s growth. In the case of their deficiency, conditions like growth failure, dwarfism and mental disorders appear. If there is not enough iodine in the earth or water, it becomes more difficult for me to produce hormone and I start to work harder, which causes me to enlarge. This is a disease called goiter. When I secrete excessive hormone, your eyeballs become bulged, a disease called exophtalmic goiter or Basedow syndrome.

My iodine hormones and the stimulating Thyrotropin hormones secreted by the Hypophysis work together; they watch and control each other. If I get lazy and slow down secretion, the Hypophysis immediately warns me. If I secrete too much, this time Hypophysis stops warning me and waits for me to “calm down.”

Do you see what a wonderful system I am? Not only between us, but also all other systems have the same feedback organization between themselves and the Hypophysis. The Hypophysis is an organ as big as a chick pea, and we are only a small piece of flesh. Peter, look at the great jobs we are doing! Can coincidence play any role in this, do you think?

Lastly, I will tell a little about Calcitonin, a hormone which works to adjust the calcium level in the blood serum. That is not an easy job at all. This hormone is vital in the healthy growth of your bones; otherwise your bones will empty, get weak and they might even break for no reason at all.

My name is Parathyroid!

As my name suggests (“para” is a prefix signifying alongside of, beside), I am located just behind the Thyroid, consisting of four small parts. I have so many important functions beyond what is commonly known. My foremost duty is to delicately adjust the amount of calcium between your skeletal bones and your blood. Moreover, I am also assigned with controlling the phosphate and magnesium metabolism. In order to do that, I produce a hormone called parathormone. Of course, I have no idea about the chemical composition of this hormone; but I am just doing my job by producing it and working as I am programmed. When the level of phosphate in the urine and the level of calcium in the blood are measured, you can understand whether I am working well or not. The decrease of calcium in your blood leads to the stimulation of your nerves, thereby causing muscle spasms or titanic contractions that occur along with dotage. The healthy function of your heart and muscles highly depends on this calcium. Who knows, Peter, what other functions of me you human beings will discover in the future!

My name is Adrenal gland!

I consist of two little parts located on top of the kidneys, one on each side. Do not underestimate me by just looking at my size! You will be amazed to learn what crucial functions I perform. Each of my parts has an inner (medulla) and an outer (cortex) section. Those two sections differ quite markedly from each other in their structure, functions and in the origin of the embryonic layer where they form. But despite those differences, our God Almighty has put them one within the other. The two important hormones that my inner section secretes are Adrenaline and Noradrenaline. My adrenaline secretion speeds up the conversion of glycogen (in your liver) into glucose, and thus the sugar level increases in your blood depending upon your energy needs. This increases the power and the speed of your heart contractions and constricts the diameter of the blood vessels, thereby causing the blood pressure to increase. I assist in dilation of the narrow bronchioles of your lungs so that you can get more oxygen. When you become nervous, quarrel with somebody, face a danger or experience any stressful moment, I cause all those activities to happen by secreting more hormones expeditiously. That is how I help in protecting your body. All in all, 80% of my secretion is adrenalin, whereas the 20% is noradrenalin. Noradrenaline has less impact on your heart and metabolism.

My cortex (outer section), where steroid types of hormones are produced, secretes aldesterone, cortisol, and some androgens (a male hormone). Aldestrone regulates the water and salt levels (especially sodium and potassium metabolism) of your body. Cortisol meets your glucose needs if you are starving by breaking down the proteins into amino acids; it is also responsible for preventing the infections and allergies. Although the testicles (male reproductive glands) are the main organs that produce the male hormones, I also supply them. My androgens help in the development of male characteristics such as voice changes, beard and moustache growth and hair growth. When women get older, the androgens that I secrete causes the voice to deepen and hair to grow on their bodies.

My name is Epiphysis (Pineal gland)!

I am a small gland that is situated at the roof of the dieencephalon (“interbrain”). As it is most commonly known, I secrete the melatonin hormone. This hormone helps the melanin (the black or brownish pigment that gives your skin its color) to aggregate or dissolve in the special skin cells called melanophore. Thus, it senses the intensity of the light that changes according to the seasons and day length, and adjusts your skin color by lightening or darkening it. Moreover, I work as your biological clock, regulating your sleep-wake cycle. It is also thought that I arrange the different working periods of your organs.

Our Name is Testicles!

We are male reproductive glands. Our God Almighty has created us for the continuation of human generation. Each of us is oval-shaped and located in a pouch that weighs 25 grams and facing to each other. Each of us is protected by a case of skin and muscle. This case extends into our internal part where it is divided into 200-400 lobules. Each lobule consists of fine coiled tubes. The reproductive cells and the sperm cells which contain a group of your genetic program are produced in those tubes.

When you reach puberty, upon responding to the stimuli that comes from the hypophysis, we start to produce sperm, as well as Testosterone, a type of androgen (male) hormone. Testosterone is necessary for your male appearance; it helps in the developing the characteristics that distinguish you from females in terms of appearance.

A special cell division called meiosis is needed for sperm production. Along the layer that make up the walls of the coiled tubes lie the cells that are called Spermatogonium. Each of these contain 46 chromosomes (23 maternal and 23 paternal). As a result of serial divisions and crossover of those cells, new cells are created with new characteristics. From one Spermatogonium, four sperms are formed and each of them has 23 chromosomes.

Each sperm differs from one another, and each of them contains a mosaic composed of the different characteristics you possess. Among the millions of sperms that are produced, not one of them is identical to another. The reason is the interchange of sections between pairing homologous chromosomes (that you take from both your mother and your father) during the process of meiosis. For example, in one sperm, your nose traits that come from your father might come together with the ear traits that come from your mother. In another sperm, for example, the fingers traits that are inherited from your father might come together with the eye traits that are inherited from your mother. When so many different traits can be mixed in so many different ways, you can imagine the great potential of variety for human beings.

We are private organs that some people see as “obscene” to talk about and which generates “dirty” sperm-containing fluid. However, as you have seen, we are given to you as a gift from God, wrapped with so many beautiful meanings, one of which is the important task of continuing human generations.

My name is Ovarium!

Dear Peter! My duty is particularly relevant to women; I am the female reproductive organ. Therefore, I should begin by saying something like ‘I am Jenny’s…’ this time. Just as the Testicles are the male reproductive system, the ovaries are the woman’s organ. It cooperates with the male productive system in order for human generation to continue. We, the two ovaries, are located in the lateral wall of Jenny’s pelvis, one on the left and one on the right, and we measure approximately 1x 0.60 x 0.60 inches and weigh between 4 and 8 grams. Even before Jenny was born, we contained an amazing 150–500 thousand immature egg cells inside us.

During childhood, the follicles which contain the eggs diminish continuously, and by the time a young girl reaches puberty, only 35,000 of these follicles remain in each of her ovaries. Throughout the woman’s reproduction lifespan, usually between the ages of 13–50 years, a mere 300–500 of these follicles actually transform into mature eggs. You will certainly realize that you have reached puberty when I begin to produce the estrogen and progesterone hormones. As the estrogen I produce stimulates the development of the female’s sexual characteristics, progesterone prepares the wall of the uterus, making it more receptive to the implantation of a fertilized egg. If the egg I produce is not fertilized by sperm, every month (in approx every 28 days), it will degenerate and then be discharged from the body together with the lining of the uterus during menstruation. Then another one of my eggs matures, and patiently begins to await sperm.

The principle event of chromosomal change in my eggs and their diminishment in numbers is the same in the development of sperms. The only difference being that every spermatogonium produces four sperms, whereas only one mature follicle is produced from the mother cell (Oogonium) that produces my eggs. The remaining three are degenerated. You would have thousands of eggs awaiting fertilization if this was not the case. However, due to the fact that your bodies are not capable of harboring and protecting so many eggs, our Creator provided you with the mechanism of reducing the number of these eggs, and therefore relieved you of any difficulties.

I must take this opportunity mention another two of my organs, one of which is the pancreas, who described itself previously (see The Fountain # 67). As you may recall, the pancreas is a compound gland. The pancreas previously described how it produces digestive enzymes, and also how it produces insulin and glucagon to deal with the metabolism of carbohydrates. As this is a very complex organ, we allocated the pancreas the opportunity to describe itself and explain its functions in a previous edition of the magazine. For more information you may refer to the issue listed above.

An organ which is a part of your immune system, and also considered part of the endocrine system, but an organ you are probably unfamiliar with, is the Thymus gland. If the immune and lymph systems feel the need to describe themselves to you in the future, the Thymus gland will inform you that it resides at the same level as your heart, behind your breastbone (sternum). Then it will go on to define its specific duties. But for the moment, the only thing I am going to inform you of is the most important duty of the Thymus gland.

The Thymus gland produces soldiers called T lymphocytes (T cells) and special antibodies which fight the invasion of diseases, illnesses, and also attack cancer cells and any foreign antigens. The Thymus gland is recognized as a part of the endocrine system because it produces hormones and antibodies. The special lymphocytes and antibodies that are produced in such a complex process by other organs of the immune system are transformed into T cells as they pass the Thymus gland. Then, gaining new characteristics, they secrete specific hormones which in turn stimulate the development and differentiation of T lymphocytes.

Whatever the system may be, the Thymus gland, to the contrary of other organs, is at its largest and most active during the embryonic and neonatal periods. During adolescence, the Thymus gland begins to shrivel and shrink, and continue to shrink gradually into old age. The reason why the Thymus gland is large during the early stages of life is because it must constantly generate new antibodies to enable the body to fight against new germs and diseases, which the body encounters every day.

I may have extended the topic slightly this time because every organ of my endocrine system described themselves individually, and then we got onto the subject of Jenny’s special case, as wel as the different aspects of Peter’s case. All the organs I mentioned today are small, but as you may have noticed, these small organs behold great mystery and wisdom. In addition to this, all of these organs’ individual duties are connected, in particular the Pituitary gland (Hypophysis), and have been arranged and regulated in such a way that they control one another. Can such a magnificent hormone system and bodily activity working in such harmony be explained as a mere coincidence?

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

The phrase “delusion of immortality” means people think they are eternal and immortal. Such people are obsessed with the world, as if they will never die; they live just for the sake of living, without meaning, they are concerned of the present time only. They are consoled by worldly pleasures, and they do not give importance to the past or future.

Sometimes, this delusion develops so gravely that it completely takes individuals under its influence, to the extent that they become more concerned with things that are not within their control. They put aside their own lives-for they think as if they are immortal-and become fixated, for instance on the fear of a Doomsday that will destroy the universe even if it is to take place two or three thousand years later; they feel anxiety exclusively for that. All of this stems from the delusion of immortality. For such people do not think of their own death, but are busy with the death of the universe over which they have no power.

I cannot say this for everyone, but if we look around we see that many people think they are immortal, even if they spent their youth in worship and seclusion. There are times when they have said, “I can move mountains or crush what I hold in my hands,” or it is likely that they can say such things in certain times in their lives. During these times people live the delusion of immortality. This delusion is more likely to take place particularly when a person is healthy and young; certainly there are exceptions, but many young people never think that they will grow older and die. They never think that they will leave everything behind and go to some other world. They never calculate that their wealth and assets will fleet away.

The antidote to be applied to this feeling that will remove the heedlessness in a person is “mental activity.” In other words, it is necessary to engage in an effort to raise the veil with objective and subjective contemplation through meditation into the external world, as well as into one’s inner world, in order to try and glimpse the truth. As a matter of fact, it is very important to raise the veil and to see the truth before the day comes when God raises the veil Himself, perhaps in a rather bitter way. In the Qur’an, God says, “We have removed from you your veil, so your sight is today sharp” (50:22). In other words, We will open pull the veil from your eyes and on that day you will see your destination, the place where you will account for your life and witness the judgment of God, the Universal Guardian and All-Watchful.

Yes, that day will inevitably come. Before that day comes, it is very important to rend that veil with carefulness and contemplation, and to reach the horizon of seeing and feeling Heaven and Hell now and in this world. But because human being is forgetful, when people become a little remote from contemplation they immediately suffer the delusion that they are going to live forever.

Let us clarify the topic a little more with an example: Assume that one of us enters a palace. Everything has been prepared there according to the desires and appetites of our ego. When I say “everything,” I mean everything from banquets to things that will satisfy human carnal desires. However, we understand with certain signs that all of these are forbidden. Consequently, this means that we are not allowed to touch the banquet tables, we cannot come close to the forbidden zone of those who are not permissible to us, and we cannot eat the “forbidden fruit.” For, as stated before, there is a “forbidden” sign on all of them. Sometimes, when faced with such a situation, some people can be defeated by their carnal self. The food can whet their appetites, those attractive things can lure them to turn their eyes on them, and their feelings of lust can push them to do evil things. At that moment they can be tempted to extend their hands to touch those fruits.

If just as they are fully in the total grip of their desires, a curtain suddenly opened and Hell with all its terror and Paradise with all its magnificence appeared before them, then they would neither extend their hands to the forbidden food nor take a step towards sin.

In this respect we can say that what lead people to evil are heedlessness, diving into the world as if they will never die (tul al-amal), and the inability to see the truth. I think that it is this matter that enabled the Companions of the Prophet Muhammad, peace be upon him, to avoid sin. If by means of a mental activity we could imagine the existence of Heaven and Hell with the certainty that two times two equals four, then we could put a brake on our ego, not enter into evil deeds, always see the next life and live in a measured way. When we are without such an activity, we will be buried under the veil of forgetfulness. Even if we believe in God, we will often be defeated by our feelings and we will do evil under the delusion of immortality. We will commit ourselves to nothing else but enjoying this world to the fullest.

Another way of overcoming the delusion of immortality is meditation on death (rabita al-mawt). For thinking about death is an important method that takes us to the view that this world is transient, destroying the delusion of eternalness. However, at this moment, when we look around, we see that fire only burns what it touches. Only those in whose homes someone dies remember death, and this important topic does not interest anyone else. Whereas, our Prophet reminds us that remembering death and visiting graveyards for this purpose is helpful.

Although visiting graveyards was initially forbidden in Islam, later the Prophet persistently emphasized this. For graves and headstones remind some less vigilant hearts of the next life by association. But it seems to me that our hearts are as if dead due to heedlessness.

Today, I think that only those who have had a close one die even partially remembers death and are able to lessen the delusion of immortality and wake up a little. I recommend to friends that they visit hospitals to keep death in mind. Let them go and visit various clinics and see the situation of those who have lost their health and are waiting for death. It is probable that such a view will remind them that they are each a traveler, and it will trigger their desire to make preparations.

As a result, the delusion of immortality sometimes derives from heedlessness, which in turn stems from a lack of contemplation. Meditation on death is an important method for puncturing this; the other is to observe hospitals and the condition of sick people. Yes, whenever a person is tested by illness or accident or on the subjects of property, life or children, then this delusion is deflated.

In short, we have to destroy this delusion by whatever means it takes. Otherwise, it will strangle us and we will not be able to rise to the level of true humanity. We will not be able to find a suitable atmosphere that will facilitate our ties with our Lord’s mercy. We have to keep two activities always alive: contemplation and meditation on death.

Original Article: Wang, M. et al., PNAS (published online before print on March 1, 2010).

Periodic injections of insulin to manage blood sugar levels is critical for the treatment of diabetes patients. It requires continuous monitoring of glucose levels in the blood and multiple injections of insulin in order to mimic the natural balance of sugar-insulin levels in the human body. Yet, it is often difficult to maintain this extremely sensitive hormone balance without major side effects. These complications include blindness, leg ulcers and amputations, heart vessels problems, renal insufficiency, stroke, and nerve damage in the legs and arms. Moreover, the long-term use of insulin causes the increase of body fat and bad cholesterol. A new research study on non-obese diabetic mice shows that adding leptin- a hormone responsible for appetite control- to the insulin therapy results in better control of blood sugar levels and decreases the bad cholesterol and body fat of Type 1 diabetic mice. This is promising, as it could reduce heart and circulatory complications of Type 1 diabetes. However, the leptin therapy may not have an effect on type 2 diabetes, adult type, because in this type patients already have high levels of leptin. However, it has to be shown that leptin therapy is safe and effective on humans as well. There is a long way to go before we can use leptin in practical areas.

2- Re-teaching speech with music

Original Source: Schlaug G, Annual Meeting of the American Association for the Advancement of Science (AAAS), San Diego (2010).

Nearly 800,000 people in the U.S. are faced with strokes each year, and a quarter of those are affected by aphasia, a deficit in language. Using a new melodic intonation therapy, therapists treat patients by teaching them how to sing words and phrases consistent with the underlying melody of speech. As a result, the patients continue to speak in a more “sing-songy” way than a person with normal speech patterns, according to Dr. Schlaug, professor of neurology at Harvard Medical School. After 15 weeks, 1.5 hour-long daily sessions with a therapist, the patients gradually learn to piece the sung words together into organized speech. There are two separate brain networks associated with vocal output, with the one in the left hemisphere being engaged with speech and the other one in the right hemisphere strongly responding to music and melody. For the stroke patients that had damage to the left hemisphere, this therapy may help to train similar areas on the right hemisphere, helping them to initiate a speech region in the right hemisphere. Singing facilitates necessary engagement to the right hemisphere. Images of patients’ brains before and after the therapy reveal striking structural and functional changes in the right hemisphere. This study also reminds us of the brilliance of musical therapies employed in early hospitals in the Islamic world.

3- Renewable Jet-Fuels

Original Article: Bond, J.Q. et al., Science 327, 1110 (2010).

The global need for sustainable energy resources is ever increasing and the use of renewable fuels offer promising solutions. Among others, biofuels are especially important due to the presence of direct conversion routes from plant-based waste materials to conventional liquid fuels. However, high synthesis costs and complex processing steps are major hurdles to overcome before putting biofuels forward as economically viable alternatives to fossil fuels. Researchers are therefore trying to come up with more efficient methods -and one group, from the University of Wisconsin appears to have done so. Unlike commonly utilized routes involving microorganisms, they use a novel and environmentally-friendly chemical process which is easier to control and maintain. By using an inexpensive catalyst, they convert the majority of the wasted biomass to gaseous butene and carbon dioxide, with a water-based solution of gamma valerolactone as the intermediate chemical. The butene gas is then easily transformed to high-energy transportation fuels such as gasoline and jet fuel. As an added advantage, the stream of carbon dioxide can be efficiently captured, preventing the atmospheric release of this major greenhouse gas. Under optimized conditions, the system can operate uninterrupted for 90 hours with an overall efficiency of over 75%. Successful work like this will help make biofuels cheaper for mass production, pending the meticulous analysis of its economics.

4- Salt controversy: How much is too much?

Original Article: Bibbins-Domingo, K. et al., NEJM 362, 590 (2010).

Modern humans suffer from high rates of obesity (for instance, 64% of Americans are classified as either overweight or obese) and cardiovascular diseases, with the latter being the no.1 cause of all deaths. A recent study conducted by researchers at the University of California at San Francisco suggests that reducing dietary salt by half a teaspoon a day (~ 3g) would lower the annual number of new coronary heart disease, stroke and myocardial infarction cases. Strikingly, such a modest decrease is expected to decrease deaths from any cause by 44,000 to 92,000. According to the National Salt Reduction Initiative, Americans eat at least twice as much salt as they need where 80 percent of the salt in the American diet comes from processed or restaurant-prepared foods. However, eating too much salt is not a problem for people with healthy kidneys since kidneys are designed to flush out unneeded salt. However, when people have a high salt diet, then their kidneys are over-worked. Taking into account that modest salt reduction in one’s diet won’t likely cause harm and taste buds will likely adapt to this minor change effortlessly, it seems wise to refrain from using too much salt. This would trigger bigger health benefits ranging from not overworking the kidneys to reducing the risk of deadly diseases.

5- Why don’t we get thirsty during sleep?

Original Article: Trudel, E. & Bourque, C.W., Nature Neuroscience (published online before print on February 28, 2010).

In mammals, the “internal-standard-time” is kept by a particular subset of brain cells known as “clock-neurons” which display high activity during the day and low activity during the night. A group of scientists recently reported that the clock-neurons also function as a dimmer for water regulation, allowing bodily water content to be controlled by the body. A specialized group of cells, called osmo-sensory-neurons, detect and regulate water levels in the body, through balancing the water intake via thirst and loss via urine production. When water levels are low, the sensory-neurons communicate with some hormone-releasing cells which instruct the body to store water by ceasing urine production. By using isolated brain slices from rats, the researchers showed that the clock-neurons – when active – interfere with the communication between sensory-neurons and hormone-releasing-cells to suppress the water-storage-hormone release. In contrast, when the clock-cells are inactive (i.e., ‘sleep period’) the communication is restored, resulting in an increase of hormone levels to enable water-storage. Such regulation is the reason why we are not much disturbed during sleep by neither frequent trips to the bathroom, nor excessive thirst (that would both impair the sleep quality), and reminds us the verse from the Holy Qur’an: “..and He has made the night for rest…” (Chapter Al-Anaam, 96).

6- A passage to vegetative state through fMRI

Original Article: Monti MM et al., NEJM 362, 579 (2010).

Consciousness in medicine is defined as the patient’s alertness and responsiveness to the outside world. If a patient does not respond to external stimuli, his/her medical state is considered a “vegetative state”. Researchers from Cambridge, England performed functional magnetic resonance imaging (fMRI) experiments on 54 patients who had been previously classified as either “vegetative” or “minimally conscious”. Interestingly, 5 of 54 patients exhibited distinct neuronal activities in the corresponding regions of their brains, when they are given imaginary motor and spatial tasks. For the motor task, patients are asked to imagine playing a tennis game. For the spatial task, patients are asked to imagine navigating through a familiar location. A 22 year-old man who had been in coma for five months was further evaluated by being subjected to a simple set of yes-or-no questions such as “Do you have any brothers?” and was instructed to answer these questions using one type of mental imagery, that is a motor imagery for “Yes” and a spatial imagery for “No”. He answered 5 out of 6 questions correctly. This is the first evidence that through fMRI approach one can reach the residual cognitive activity in vegetative patients and establish functional communication, raising question marks about our current handling of these so-called vegetative patients.

Just as in the case of this volcanic eruption, Harold Olcese, one of the finalists in The Fountain essay contest 2009, opens a window in this issue enabling us to see the brighter side of events. His essay is an empowering one and will inspire many to survive even the seemingly most tragic of all misfortunes.

However, chaos is more catastrophic not when a volcano erupts, but when individuals and societies “breathe resentment, swallow hatred, curse all that is deemed to be an enemy with a fixed and determined passion, as if programmed for fury.” The lead article portrays the chaotic drama of persistent denial vis A vis the mystical world of faith.

We learn in this issue that mountains-despite occasional explosions of lava from volcanic ones-are indeed the “water towers of the world.” Quoting from the article, 70% of the human population depends on the water originating from the mountains.

The Matter & Beyond interview with Dr. Katherine Marshall from Berkeley Center for Religion establishes the fact that millions of people still live in misery and at extremely low standards of living. According to Marshall, this imbalance can be solved “with a revival of some of the best traditions of spirituality.”

Another mountain involved in this issue of The Fountain is the famous K2, the world’s second highest peak. Bulut reviews Three Cups of Tea, a book which sold millions of copies, written by Greg Mortenson who tried to climb this peak. However, he ended up in a village where he was inspired to write this book telling of his fantastic adventure to build schools.

Please check out the essay contest 2010 announcement at the back of this issue. “What would you do if you were told you had only 72 hours to live?” is the theme of this year’s contest organized in cooperation with Ebru TV.

. . . emotions base, desire consuming

The meaning that flows over from the gaze is full of contempt for the subject of God.

Akif

Very few are exempt from such a turbulent point of view; no difference remains between what is collective and what is not, between capitalism, communism and liberalism. The distance in nature-between those who attach their lives to the considerations of eating and drinking, resting, and earning money, having a good time in general, and other beings who are bound to spend their lives in a similar way due to the unchanging character of their nature-becomes smaller day by day. The basic differences between the two sides vanish into thin air one by one, and humanity seeks new directions, despite its own nature.

Religion, piety, morality, free thought, our own perceptions of art are rarely given consideration; power has become so ulcerated as to be unrecognizable, fantasy has taken on the image of lofty ideals and these disagreeable ideas are being forced upon others. Indeed, I have to say that I have a hard time understanding the inner drama of such a terrible fanaticism. Nowadays, when enlightenment has become widespread, when intellectualism is at its apex, the fact that science and ignorance seems to meet at the same spot, contrary to the distance that one would expect to exist between them, suggests a dark complicity and makes the existence of a serious problem obvious. Such a contradiction gives us the impression that the emotional will of some people is miles ahead of their intellectual and logical will.

I believe that in such a dark period, when opposites have become intertwined, when in different sections of society chaos is heaped upon chaos, when shadowy acts of different origins have darkened the face of the Earth, when what is underground reigns over what is above, when polemics and dialectics have become so popular with so many, when hearsay, especially through the use of media, is welcomed as acceptable merchandise, when we have begun to feed upon the lives of others, when the soul of unity has been shaken and different groups are scattered everywhere, when hopes are shattered and wills are paralyzed, when souls give up the fight against desire, there is a burning need to turn toward our own spiritual sphere and listen to our own inner world, to tear ourselves from the dark atmosphere of the bodily realm and sail into the magical atmosphere of a hearty and spiritual life. Those who do not fall into lethargy and return to their usual state as soon as possible will feel the magic and charm of their own inner world; the unfortunate who fail to return and remain in between, or who remain on the other side, continue to resent, hate, slander, lie, and feel contempt, they continue in the dissolution and obstinate disagreement which they have practiced until this day, and even in climates where the sun continues to shine they will dream of dark things, they will mutter dark thoughts, always seeking dark places in which to hide and dark corners in which to live.

One hopes that they would be able to feel the joy of the blessed days and nights that we experience, when showers of light reach everywhere. One hopes they too would abandon the heresy, unbelief, dissension, and sedition in their hearts and that they would be able to respect the chosen understanding and stance of every single soul! Maybe one day these wishes will be fulfilled, but the self-proclaimed enemies of God, the prophets, religion, and piety-once having breathed nothing but materialism, having gone into a frenzy denying divinity, and having plunged into the quicksand of anarchy and nihilism-will never be able to breathe this reviving air. Oh dear Lord, had you only made yourself known to them and released the chains from their hearts!

In every community and society there are people who are inclined to abandon their faith and there have been many times when such people have spun out of control; other communities and societies do not have such powerful places to seek refuge when faced by these abysses and weaknesses as we have. Indeed, they have thoughts which soothe, beliefs which reconcile, days and nights which tremble with joy, festivals and carnivals; but, these days, these nights, these festivals, these carnivals are devoid of any holiness. They are like fireworks, shining for a moment and then are gone, giving only instantaneous pleasure; they are ephemeral and physical, not promising anything in the way of spiritual joy. Indeed, in their worlds you cannot feel the greatness of faith to God, nor can you feel that souls are free from the boundaries of time and space; everything starts with a false and transitory happiness, and takes place in a delirium of flesh. All is then transformed into painful memories, regrettable dreams, and disappointed hopes, and finally everything simply disappears.

In this spiritual atmosphere where we are closely bound to God, every sound, every word, every action is felt like a nursery rhyme and listened to like a melody. These shower down upon us like the rain; we soak up the bounties of these showers. The moon changes its form every night, as if signaling particular times and happy hours, the sun moves to a new spot on the horizon at every dawn, awakening our feelings and thoughts in a new period of time, causing our dreams to follow it, presenting memories to us that resemble the river Kawthar, promised to us in Heaven. The past becomes like a veil of many colors draped before our eyes, the happy future is the apex of our dreams, waiting for us with open arms and we, who have been freed from the narrow confines of time, live the multiplicity of yesterday-today-tomorrow simultaneously and, like the angels, feel all the joys of surpassing time. It is impossible for those who are not fed from the same source, those who do not share the same feelings and thoughts, to feel and understand the holy depths or the happiness and joy like the rivers of Paradise to the same extent.

Our faith, our horizons of thought, and our manner-characteristics of the fortunate, but at the same time belonging to a little-wronged nation of the world-have become, through being formed and re-formed in the mold of the collective personality, greatly refined and adorned with universal values. The truth is that in these characteristics the holy sadness of our hearts and the enthusiasm of our souls, like water running between the rocks, are felt and heard. Indeed, those who listen to what we have to say always hear the melodies of the pain of separation voiced along with hope; they hear the notes of reunion, of the sweet and eternal search for home in our intonation and manner. Indeed, while on the one hand we murmur “Oh, cup bearer, I have burnt in the flames of love, give me a cup of water,” on the other we say “I have dipped my finger in and tasted the honey of love, give me a cup of water,” and thus we are able to turn our grief into smiles. Our tongues speak sometimes of love and sometimes of weariness; though love and weariness cause pain to others, in them we always hear, like Rumi, the poem of longing for the realm that we have left to come here. Love and weariness to us are like a plea from the tongue of the soul, stemming from a sorrowful desire for eternity. Since our beliefs and feelings take us to the magical worlds of beyond, we almost always feel sadness and joy intertwined; we hear the sounds of crying and laughing as different notes of the same melody. We respond to the troubled heaving of our breasts with smiles on our faces, as our eyes overflow with tears, our conscience takes upon a red hue with the roses of the Iram gardens.

Even though it may not be easy for every individual, our connection to God is the most natural attitude that we can adopt; our relation with Him is like a spell that transforms all the moments of our life into enthusiasm and joy. Our hearts that beat with feelings toward Him fill and re-fill with the dream of this gaze; we are able to live through the bitterest autumns in our hearts because we have the joy of spring. Our souls adopt the most enviable attitudes with instincts of particular feelings and joy that are the result of our connection with the All-Glorious One; thus transformed, they make us feel a refreshed enthusiasm, a new opening and revelation, even at moments when we are filled with sadness and grief. Pleasure or sadness, revelation or sorrow, all these emotions undergo metamorphoses in our hearts, as they beat with faith and speak to us of the most natural pleasures and the most realistic expectations. It is a fact that we, too, experience interconnected moments of ease and hardship, sweet weeks and bitter days, light and darkness which come and pass, like day and night. However, we sip the unsurpassable benevolence and joys from the hands of all these tribulations, because we have our beliefs, our connection to the Just One and our hopes! Those who do not recognize the trials and pleasures to be the product of the same will writhe in never-ending agony, while in our own atmosphere we see clearly that everything will be transformed into deep compassion. We taste a whole life, with its bitter and sweet facets like Kawthar, the blessed water of Paradise, in everything that we eat and drink, at every place that we inhabit, with all the beautifully divine discoveries of our own inner world. With all of their different wavelengths, we feel our sorrows shrink in the face of happiness, feel our pain melt away in pleasure and feel how our lives flow into glazed cisterns in a spectrum of colors. Our mortality is transformed into eternity; we exude smiles even when we cry.

In our world, the beliefs and the expectations that emerge from the heart of those beliefs are so intertwined with our lives that each chapter of our lives lends us the wings of the station of prayer and takes us to the gate of the Hereafter. It takes us there and lets our hearts drink of the beauties of heaven. In this way, we feel as if we are inhaling the scents of heaven. Even if we should let ourselves be swept along by our daily lives, the calls for prayer, songs that exalt God, the various sounds of prayer, the recitation of the names of God, those who give Him thanks, calling out His Uniqueness, letting this spill from the windows of the mosques, all draw us to their climate; they paint our souls with their hues, they give a tambour-like voice to our hearts, they make them sigh like a flute and excite them with the happiness of music. These sounds excite our souls and we are charmed by the mysteries pertaining to God, the charm of these mysteries which comes galloping from the depths of our inner world and which spreads to all our senses, this charm which tints the gardens of heaven in our thoughts and which flows past our lips like cascades of inspiration. Thus charmed, we stand awe-struck.

This charm, this recognition of the mysteries pertaining to God, reaches a higher level on the blessed days and nights when limitless abundance and bounty are showered upon us. This is true to such an extent that everything around us ascends in a state of joy, every corner takes on a spiritual hue and the excitement of our souls, aiming at metaphysical destinations, reaches its apex, or in Sufi terms, our souls reach the highest heaven of maturity. To the degree that we can hear and listen to what is all around us, we too rejoice like children who feel as if they are in the fair grounds of joy; thus we experience the happiness and joy of a feast day.

In such a world, the dawn flows into our houses from the doors and windows like an awaited guest; the evening comes into our private chambers like a lover; the night clings to us with its associations of reunion with the Confidant; and in every valley hands are raised up toward Him in prayer, ready to receive the gifts that will come from Him, assuming a state of metaphysical tension with the power of the soul, sighing, saying “Hold my hand dear Confidant, hold it, for I cannot do without You.”

In such a world, prayers roar like the booming voices of Gulbang hymns and echo like the voice and breath of the divine depths; the warm solitude of the night envelopes our souls like silk; our pulses beat with the excitement of one who has received good tidings. Perhaps some of us keep singing His praises, come rain or shine, like the nightingale that breaks its heart in an effort to express the ideal rhythm for its emotions with the most touching of sounds. In a word, everyone is humming a melody with never-ending agony and joy, never-fading love and excitement, listening to the shivering of their souls and letting others hear it, too. Everyone sighs with the fever of love and makes other people feel it. Yes, as they reflect on the excitement in their souls and the inspiration of their hearts, expressing themselves one last time, they become the mouthpiece for the feelings shared by all and they are able to speak of the hidden meanings that they want to speak of but fail to verbalize.

The horizon of living yesterday-today-tomorrow at the same time with such a degree of faith and hope, of love and recognition of the mysteries that pertain to God, gives such a depth to life that each heart in the orbit of the hereafter finds itself wrapped up in the melodious harmony of emotions and ideas and is freed from the limiting, stifling effects of matter. I believe that the strongest basis of all human relations, the purest source of all pleasures, and the fountain of all love, longing, attraction, and gravity is this faith and hope. Every disciple of the heart who attains this faith and hope can experience and feel the state of being outside of time, with the ability to sense all of its depths.

Indeed, to the extent that one can attain this view, one can feel existence in a different manner, evaluate things in a different way and melt in on oneself with the color, taste, aroma and accent of manifestations from the Eternal; these attributes pervade everything, and people can reach a second existence with a new “birth after death.” During such joyful hours, when the internal gaze is focused on that which is behind the visual scene of existence, one feels all the joys of being. One feels as if one has taken a shower in wisdom, as if one is freed from the weight of all things that are alien to one. The distant heavens shower blessings down upon these hearts, hearts thirsty for love and galloping with longing and affection; all hearts that live in fear of drying up are quenched. Celestial flowers flourish in these showers adorned with dreams!

Some of us may not be able to comprehend this state-a state which becomes a succession of struggle (to overcome the darkness with its all connotation) and dawn-of these people of faith and horizon; but all these are phenomena of the heart, soul and emotions. Living through the countless revelations of life, no one but the active heroes of the dawn and of the great strife can understand this love, enthusiasm, poetry, and music poured into our souls by the Eternal One. Those who do not understand this will not be able to understand these heroes, either. Those who remain distant to this fine and delicate life live in the darkness, while the comprehension of those who have found a position from where they can view the truth in such a way that it appears as obvious as it really is always feel this gift in all its wavelengths, sip it like the rivers of Paradise and live their earthly lives as if in Heaven.

Who knows how many more times we will speak of this never-ending pleasure and joy, in the delight of a festival, of a feast day! How ever many more times we may speak of it-the faults of the speaker’s mode of expression aside-we will still listen with pleasure and try to share it with others.

Notes

1. A place mentioned in the Qur’an (al Fajr 89:7-8), “. . . the city of ýram, with lofty pillars; the like of which were not produced in all the land.”
2. Hymns sung in the mosque in unison by the congregation .
3. The change communicated along these lines is not to be related to reincarnational notions.