“O you who believe! Prescribed for you is the Fast, as it was prescribed for those before you, so that you may deserve God’s protection and attain piety.”¹

Fasting is an ancient practice whose purpose and benefit span across the three Abrahamic faiths. It is mentioned in the Bible, Qur’an, and the Hindu scriptures. Buddhism requires the ascetic lifestyle of its monks, which includes fasting. It was practiced by many of the ancient communities, including Native Americans and Africans. Certain milestone events in those communities, such as weddings, reaching puberty, and mourning, are accompanied by fasting. Fasting for health reasons was practiced for thousands of years, and has well-known benefits.

Apart from religious and medical fasting, people also fast for political reasons, to raise awareness regarding a certain issue. This article will focus on fasting as a religious practice in the Abrahamic Faiths —Judaism, Christianity, and Islam—and will synthesize the insights from three traditions regarding the benefits and purposes of fasting.

Fasting is broadly defined as partial or total abstinence from food and drink for a certain period of time. The amount of time and the types of food or drink fasted from differs according to tradition. Certain types of fasting exclude specific acts as well, such as wearing certain garments, shaving, or sexual intimacy.

This article, organized into three main sections, explores the concept, textual reference and benefits of fasting as pointed out by the scholars in each of the three Abrahamic religions.

Judaism

In Jewish tradition, fasting is total abstinence from food and drink. There are two major fasting days on the Jewish calendar, Yom Kippur and Tisha B’Av, but conservative Jews fast up to six days per year. Only Yom Kippur is biblically ordained, while the others are rabbinically ordained. Fasting on a Sabbath is prohibited unless it is Yom Kippur, in which case it is observed. Sexual relations are also prohibited on the two major fasting days.

Yom Kippur, or the Day of Atonement, is the most important of the Jewish Holidays. It is the tenth and final day of the Ten Days of Repentance, starting with Rosh Hashanah. Every man and woman who has of age (above the age of bar/bat mitzvah) and whose health permits fasting, should fast on this day. The fasting lasts 25 hours, from the sunset of one day to the nightfall of the other. In addition to total abstinence from food and drink, prohibited activities on this day include those prohibited on an ordinary Sabbath, such as striking fire and using tools. Additionally, leather shoes are not worn on this day, and women and men wear white garments as a reminder of a burial shroud and the Day of Judgment. The mood is solemn, humble, and repentant, but also happy with the knowledge that repentance brings redemption. The day is spent at Synagogue services, and holds five prayers, compared to three on regular days and four on Sabbath.

Tisha B’Av is the ninth day of the month Av in the Hebrew calendar, and falls on a July or August on the Gregorian calendar. It marks the end of a three-week mourning period and commemorates the destruction of the First and Second Temples in Jerusalem. Similar to Yom Kippur, the fast lasts 25 hours. Some Jews also observe additional prohibitions on certain daily activities. The Sabbath observance has precedence over this fast, however, and observance is delayed to a Sunday if it falls on Sabbath. The mood is melancholic. In addition to those two major fasting days, there is minor fasting days when fasting is observed from dawn to sunset. The four minor fasting days are the Fast of Gedaliah, the Fast of the 10th of Tevet, the Fast of the 17th of Tammuz, and the Fast of Esther. There are also other days of fasting which are not universally observed. In addition to fasts tied to certain dates, there are also fasts tied to certain occasions, such as fasting of the bride and groom before their wedding ceremony, fasting of a firstborn, fasts of repentance of certain acts, or fasts to avoid an impending calamity. It should be noted that unlike some other traditions, the fasts in Judaism, specifically those that commemorate and mourn important events, are not ended with feasts.

Three purposes of fasting are commonly quoted by Jewish scholars. First is the atonement of previous wrongdoings:

Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. (Joel, 2:12-13)

While fasting itself does not provide redemption, it makes oneself more conducive to feel regret for past errors. The “affliction of souls” in Leviticus, 23:27, 29, 32; Numbers, 29:7 is also interpreted in this context. The term translated as “affliction of souls” also has the meaning “to busy one’s self with” for fasting is an opportunity to busy one’s self with spiritual matters by accompanying the fast with reading the holy text and engaging in prayers. Focusing more on spiritual, rather then corporeal aspects of life, is also pointed out in the Midrash—that fasting can elevate a soul to the exalted level of the Mal’achay HaSharait—ministering angels. Also, as past errors bring about catastrophes, sincere repentance is a way, probably the only way, to avert pending catastrophes:

Jonah obeyed the word of the LORD and went to Nineveh. Now Nineveh was a very important city—a visit required three days. On the first day, Jonah started into the city. He proclaimed: “Forty more days and Nineveh will be overturned.” The Ninevites believed God. They declared a fast, and all of them, from the greatest to the least, put on sackcloth. (Jonah 3:3-5)

The second purpose of fasting is mourning, at individual and collective levels. The following verse is an example of individual mourning:

When the people of Jabesh Gilead heard of what the Philistines had done to Saul, all their valiant men journeyed through the night to Beth Shan. They took down the bodies of Saul and his sons from the wall of Beth Shan and went to Jabesh, where they burned them.3 Then they took their bones and buried them under a tamarisk tree at Jabesh, and they fasted seven days. (I Samuel 31:11-14)

Fasting and mourning has an implied connection, just like when a loved one dies, we do not feel like eating, food becomes insignificant to us. Also, we repent for the mistakes we did to that person, and seek forgiveness.

Collective mourning for catastrophes that befell earlier communities is also an important dimension of fasting, such as the events mentioned in the following verses:

On the tenth day of the fifth month, in the nineteenth year of Nebuchadnezzar king of Babylon, Nebuzaradan commander of the imperial guard, who served the king of Babylon, came to Jerusalem. He set fire to the temple of the LORD, the royal palace and all the houses of Jerusalem. Every important building he burned down. (Jeremiah 52:12-13)

Mourning results in awareness in what is lost, and in rejoice when the loss is regained. It also creates a spiritual unity with earlier generations, and a renewed commitment to common goals.

The third purpose is one of gratitude. By abstinence from basic needs, one realizes his/her dependence on God, and appreciates all the sustenance provided by God to His creation.

Christianity

Fasting has different meanings in different Christian denominations. It is mostly a partial fast, so practice widely differs.

Roman Catholics define fasting as the reduction in food intake for one full meal and two small meals (morning and evening). Solid food intake between meals is not permitted. Abstinence is defined as avoiding meat for a particular day, and partial abstinence is consuming meat only once during a day. The regulations of fasting evolved several times according to the decrees of Vatican. According to today’s regulations, there are two obligatory fasting days for Roman Catholics: Ash Wednesday and Good Friday. The Fridays of Lent are days of abstinence. Voluntary fasting is encouraged and practiced. In addition to these, Roman Catholics also observe Eucharistic fasting, i.e. avoiding all food and drink except water for, according to current regulations, the duration of an hour before receiving the Holy Communion during the Mass. Some Catholics still live by the older regulations, which prescribed the start of fasting as the midnight of the previous day.

The Anglican Church follows a similar definition of fasting, but there is no distinction between fasting and abstinence, and regulations are less-specific. The Book of Common Prayer lists four periods as fasting days, which includes forty days of Lent and all the Fridays in the Year, except Christmas Day. There is no universal Anglican rule on fasting, so the provinces are free to choose what fasting days to recommend. Usually, fasting of Lent and Fridays are observed. The measures of abstinence are left to the individuals.

In eastern Orthodox and Greek Catholicism, fasting is an important discipline to protect oneself from gluttony, indulgence and over-consumption of food, drink, or intoxicants to the point of waste. Fasting is accompanied by almsgiving and prayers, and fasting without such acts is considered worthless. There are four main seasons of fasting, including Lent, but fasting continues throughout the year, on Wednesdays and Fridays. Fasting individuals cannot consume meat, dairy products, oil and alcoholic beverages, although the precise definition of these categories differs in practice. Eucharistic fasting is observed from midnight of the previous day to Holy Communion. There are also periods during which fasting is prohibited.

While early Protestants frowned upon fasting as an external practice, currently fasting is widely acknowledged and encouraged as an important spiritual experience among Protestant churches. For example, Lutherans encourage fasting during Lent, while United Methodists fast from sundown-to-sundown on Mondays to Tuesdays and Thursdays to Fridays.

The Church of Jesus Christ of Latter-Day Saints defines fasting as total abstinence from food and drink, including water. The first Sundays of each month is called Fast Sunday, during which members fast for two consecutive meals and donate the money saved as a result of fasting. The purpose of fasting in this tradition is achieving mastery of spirit over body. The members who want to solicit special help, including for earthly benefits, or those who want to become closer to God, are encouraged to fast. Jesus warned his followers against fasting only to make others admire them. He suggested practical steps should be taken to fast in private: When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you. (Matthew 6:16-18) In this context, the overarching goal of fasting is bringing the individual closer to the Divine.

According to the Old Testament, Moses fasted for forty days and forty nights while he was on Mount Sinai with God. (Exodus 34:28) and the New Testament states that Jesus fasted for forty days and forty nights while in the desert, prior to the three temptations (Matthew 4:2, Luke 4:2). Hence, spiritual preparation is an important dimension of fasting. David practiced fasting for humbling his soul (Psalm 35:13). Abstaining from food helps one realize his/her inherent helplessness, and to understand one’s place vis-à-vis the Divine. This motivation can clearly be seen, for example, in Isaiah 58:3-13, where Prophet Isaiah admonishes the believers and calls to the real meaning of fasting.

Understanding the situation of the poor and the needy is also an important motivation for fasting. In fact, in most churches, fasting is mentioned had-in-hand with prayer and almsgiving. Fasting is the door to show mercy, and showing mercy to others is a petition to receive mercy from God.

Islam

In Islam, fasting is defined as total abstinence from food and drink, including water. Fasting also precludes sexual intimacy between spouses. Fasting individuals are also expected to abide by the highest moral values, i.e. no lying, no backbiting, no fighting or disputing, and not breaking the hearts of others.

Fasting during the month of Ramadan is one of the five pillars (i.e. core practices) of Islam. It continues from dawn to sunset for 29 to 30 consecutive days (a full Lunar month), and is mandatory for every Muslim man and woman above the age of puberty. The sick, elderly, pregnant and suckling women have permission not to fast, and can make up for it later by fasting equal number of days, or giving charity to those in need, especially if fasting poses a health risk. Menstruating women cannot fast, and make up for it in a similar fashion. The ritual of fasting is defined in a precise manner in the Holy Qur’an, so there is virtually no difference as to what it means and how it is practiced among Muslim communities.

In addition to Ramadan fasting, devout Muslims also fast on Monday and Thursdays, as well as 13th, 14th and 15th of each lunar month. Other voluntary fasting days include the day of Ashura (tenth day of Muharram), day of Arafat (ninth day of Dhu al-hijja), and six days of Shawwal.

The Qur’an states that fasting was prescribed by God upon the earlier faith communities, and proclaims the main purpose of fasting as achieving taqwa. While taqwa can be translated as righteousness or God-consciousness, it holds other meanings as well.

The first and foremost purpose of fasting is to follow God’s command of fasting. All benefits to be acquired by fasting, such as improving the health and understanding the helplessness of the poor people, cannot be the intention of the believer while fasting. Those are but ways to understand the Divine wisdom behind the command of fasting.

Many Islamic scholars have written on the subject of fasting. Said Nursi is one of these scholars who outline the many purposes of fasting in the 29th chapter of his book The Letters.

He first states that parallel to Christian and Jewish traditions, a major goal of fasting is to appreciate the bounties given by the Divine, which go unnoticed if not for fasting. Therefore, fasting creates an atmosphere for a sincere thanksgiving:

Many people cannot appreciate most of the bounties they enjoy, for they do not experience hunger. For example, a piece of dry bread means nothing to those who are full, especially if they are rich.

A second purpose, more in line with Christian tradition, is to understand the situation of the poor through hunger and thirst, thus create compassion and facilitate giving of charity:

… God invites the rich to help the poor. Without fasting, many rich and self-indulgent people cannot perceive the pain of hunger and poverty or to what extent the poor need care. Care for one’s fellow beings is a foundation of true thanksgiving. There is always someone poorer, so everyone must show care for such people. If people do not experience hunger, it is nearly impossible for them to do good or to help others. Even if they do, they can do so only imperfectly because they do not feel the hungry one’s condition to the same extent.

A third purpose is taming and humbling of the soul and protection against gluttony:

The carnal self desires—and considers itself—to be free and unrestricted. It even wishes, by its very nature, for an imagined lordship and free, arbitrary action. Not liking to think that it is being trained and tested through God’s countless bounties, it swallows up such bounties like an animal and in the manner of a thief or robber, especially if its wealth and power is accompanied by heedlessness.

Indeed, Prophet Muhammad, peace and blessings be upon him, hints that fasting from food helps curb inclinations to sins, such as lust:

Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to fast. (Bukhari)

Other purposes pointed out by Islamic scholars include perfecting moral behavior, focusing on spiritual needs and sacred text (rather then corporeal needs), creating bonds in the community through fasting and feasting together, and expiation for certain sins. The latter, related to atonement in Judaism, is directly mentioned in the Qur’an as the expiation of sins such as the accidental killing of a fellow human being and breaking of oaths to God:

God does not take you to task for a slip (or blunder of speech) in your oaths, but He takes you to task for what you have concluded by solemn, deliberate oaths. The expiation (for breaking such oaths) is to feed ten destitute persons (or one person for ten days) with the average of the food you serve to your families, or to clothe them, or to set free a slave. If anyone does not find (the means to do that), let him fast for three days.” (Al-Maedah, 5:89)

Conclusion

The three Abrahamic faiths, Judaism, Christianity and Islam, share a common ground in terms of faith and practices. Similar to prayer, fasting is common in three religions as well. After exploring the similarities and differences of fasting across the three faiths, it is evident that gratitude and thanksgiving are common purposes and benefits of fasting. While fasting to mourn is more specific to Judaism, fasting for atonement is more pronounced in Christianity and Judaism. Furthermore, fasting to facilitate charity, to gain mastery of soul, to achieve humility, and protection from gluttony is more of a common goal between Islam and Christianity. Finally, using free time to focus on studying the sacred text and prayer is emphasized more in Judaism and Islam. While the emphasis placed on each purpose in this article is admittedly subjective, the great benefit of fasting spans across the three Abrahamic faiths irrespective of the length and time of the particular fast, and traces of all benefits and purposes can be found in all three religions.

Note

• Qur’an 2:183

References

• Berghuis, Kent D. 2007. Christian Fasting – A Theological Approach, Biblical Studies Press.
• Corn, Kevin (ed.) 2006. Fasting and Feasting in Three Traditions: Judaism, Christianity, Islam, Interfaith Conversations Booklet #1, University of Indianapolis
• Online at: http://eip.uindy.edu/crossings/publications/Interfaith%20Conversations-1.pdf
• Encyclopedia.com, Fasting: http://www.encyclopedia.com/topic/fasting.aspx
• Lynne Baab. 2007. Fasting Spiritual Freedom Beyond Our Appetites, InterVarsity Press, Downers Grove, IL
• Maloney, A George, 1974, Return to Fasting, online at: http://openlibrary.org/b/OL18254420M/return_to_fasting
• Nursi, Said. 2010. Ramadan, Frugality, Thanksgiving, NJ: Tughra Books.
• Ryan, Thomas, 2005, The Sacred Art of Fasting: preparing to practice, SkyLight Paths Publishing, Woodstock, VT.
• The Bible, King James Version. Online at http://www.biblegateway.com/ .
• Translation of Sahih Bukhari (M. Muhsin Khan). Online at: http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/
• Translation of Holy Quran (Translation by Ali Unal)
• http://al-quran.info/default.aspx#&&trans=en-ali_unal
• Wikipedia, Online Encyclopedia : Fasting: http://en.wikipedia.org/wiki/Fasting

Rise up, because my heart is lamenting…

During the days having passed without you,

I went back over the yesterdays,

Grieving all the while, and saddened

Since you had deserted your country.

O my valiant one, appear now!

Appear, for we are depressed.

Our hearts come into our mouths;

Our last words are on our lips…

The people need your smile,

And we’re thirsty for your zeal.

No more strength is left to us:

We, a multitude of orphans,

Are pushed to and fro,

And detained along the way…

Wasting time in distractions,

We cannot bear anything extra…

You appear in dreams every night,

You are in words and in hearts…

This is so the whole life long:

Come to make your influence felt,

Have some pity upon us, please:

We go down on our bended knees…

They are tiny, and there are billions of them inside you. Tiny machines, one thousand times thinner than a hair strand but strong enough to carry all kinds of material within your cells. Yes, there is a complex army of tiny machines inside your body performing an amazing array of functions while you sit at home sipping your tea.

Your heart is beating. Its lifelong duty is to pump blood to tissues to deliver essential nutrients. Transportation of nutrients continues from blood vessels to cells and then into subcellular compartments. Inside of a cell, there is a need for sophisticated biomachines which are responsible for transport. Did you know that you were equipped with minuscule motors that transported cargos in your cells? Or about cellular highways where molecular cargos are transported?

There are various proteins called “motors” in the cell. They can convert chemical energy to mechanical energy to produce force and motion in the cellular highways.¹ Amazingly, molecular motors are much superior to man-made motors in terms of energetic efficiency by hydrolyzing ATP to fuel enzymatic reactions. These molecular motors include rotary motors, polymerization motors, nucleic acid motors and cytoskeletal motors.

Rotary motors

Bacterial flagellum, used for swimming, acts as a propeller and uses a rotary motor. It has been suggested that this motor is similar to Fo motor found in FoF1-ATP synthase. FoF1-ATP synthase takes part in the conversion of chemical energy in ATP to proton gradient, or vice versa. This chemical reaction involves mechanical rotation of parts of the complex.

Polymerization and nucleic acid motors

Polymerization motors take role in polymerizations and these polymerizations generate forces for repulsion (Actin or microtubule polymerization), or separation of clathrin buds from plasma membrane (Dynamin).

DNA and RNA synthesis also involves the use of molecular motors such as RNA polymerase (RNA synthesis from DNA), DNA polymerase (DNA synthesis), Helicases (separation of double stranded DNA prior to DNA or RNA synthesis), Topoisomerases (removal of supercoiling of DNA), RSC, SWI/SNF, and SMC proteins (Chromatin remodeling and chromosome condensation). Moreover, there are specific viral DNA packaging motors that pack tightly viral DNA into capsids. separation of double stranded DNA prior to DNA or RNA synthesis), Topoisomerases (removal of supercoiling of DNA), RSC, SWI/SNF, and SMC proteins (Chromatin remodeling and chromosome condensation). Moreover, there are specific viral DNA packaging motors that pack tightly viral DNA into capsids.

Cytoskeletal motors

Dyneins, kinesins and myosins denote the three major classes of molecular motor that moves along cytoskeletal structures. Myosin is among the most prominent of motor proteins that takes role in muscle contraction. Kinesin operates on microtubules (long tubes composed of dimers of the protein tubulin, arranged to form 13 parallel tracks) to move cargos inside the cells away from the nucleus (toward positive end of microtubules) and play essential roles in the formation of spindle apparatus and axonal transport. Dynein is also known to transport cargo but in the opposite direction to Kinesin, towards the cell nucleus (toward minus end of microtubules). In addition, dynein is required to beat cilia and flagella.

How molecular motors move

Myosin and kinesin are structurally similar in terms of being dimeric with two motor heads, two legs, and a common stalk. The head regions control the forward movement by binding itself to actin or microtubule filaments. Movement is facilitated by the consumption of ATP by ATPase sites. It is fascinating how these motors translate chemical energy into motion and still be different to the movement of cars. There are different proposals as to how molecular motors move, such as walking (hand-over-hand model), inchworm model, and biased diffusion model.

The-hand-over-hand model suggests that ATP binding induces a conformational change in the forward head movements and keeps fixed, thus leading to the movement of the rear head forward and vice versa. This model, which is also known as the walking model, is similar to upright walking where one foot moves forward while other stay fixed, and vice versa. On the other hand, the inchworm model suggests that only forward head movements use ATP and leads while the other head follows. Studies on the Myosin VI with shorter legs suggested a biased diffusion model. In the diffusion model, the motor moves randomly to the next binding site in a forward direction. In order to find out which mechanism used by molecular motors, scientists measured how much of the head moves following staining with a fluorescent dye. Since molecular motor movements are so small (5-10 nM), optical traps and cantilever probes (>100 μm) were not useful to watch head movements. By increasing both photostability and brightness of organic dyes, Dr. Yildiz at UC Berkeley was able to measure head movements down to 1.5nM scale.

Kinesin: A molecular motor that walks

Kinesins are among microtubule-based motors recently shown to walk like a mountain climber by swapping its two motor units (analogous to feet) in a hand-over-hand mechanism rather than an inchworm mechanism. This recent discovery sheds light on how kinesin moves its cargos such as membrane components, messenger RNA, signaling moleculers, and others along microtubules. In addition, as suggested by findings of Dr. Yildiz, kinesin demonstrates an asymmetric walking where motor heads alternate with slow and fast steps. Further studies using advanced microscopy techniques (called FIONA) which allow nano scale detection of movement down to 2nM resolution demonstrated delicately that processive kinesin motor takes about 8 nM steps (eight-billionths of a meter) for each ATP molecule consumption with alternating 16-nm and 0-nm steps. Furthermore, kinesin is attached to the microtubule while it waits for ATP between steps. Since kinesin is used for long distance cargo transport on relatively big highways of a cell, it elegantly demonstrates a processive motor that reliably travels in a coordinated manner. Of course, not all motors will be moving like kinesin.

Dynein moves through uncoordinated stepping of ring domains

Another motor protein involved in long distance cargo transport is dynein. Dynein is a staggering giant which is much bigger and complex than kinesin and myosin motors. There are about 15 types of dyneins known to take role in cilia and flagella movement and 2 cytoplasmic forms. Cytoplasmic dynein is a homodimeric AAA+ (ATPases associated with cellular activities) motor that transports toward the microtubule minus end, acting opposite to kinesin. FIONA assay demonstrated that the heads moving processively but independently. This mechanism is quite different from the hand-over-hand stepping of kinesin and myosin, for dynein’s steps are not strictly coordinated and highly variable. Most of the time, dynein heads move alternatively with variable head-to-head distance of about 5-50nM. Each head of dynein mostly does not pass each other.

Elegant design, efficiency in transportation and being part of the living system makes molecular motors in the cells superior to man-made motors. Molecular motors travel on cellular highways in the cellular microcosm in the manner of dutiful officials of a king traveling in his domain in security via the fastest modes of transportation and easily cross provincial boundaries, demonstrating more evidently that the Sovereignty of the Eternal King is limitless. Indeed, the signs of His Dominion are reflected by each and every entity from the microcosmic world to macrocosmic universe.

Note

1 Cellular highways are composed of microtubules, microfilaments and actin filaments. Myosin moves along microfilaments through interaction with actin, but dynein and kinesin move along microtubules through interaction with tubulin

References

• DeWitt MA et al. Cytoplasmic dynein moves through uncoordinated stepping of the AAA+ ring domains. Science. 2012 Jan 13;335(6065):221-5. Epub 2011 Dec 8.
• King SM. AAA domains and organization of the dynein motor unit. J Cell Sci. 2000 Jul;113 ( Pt 14):2521-6.
• Wilhelm J. Walter & Stefan Diez. A staggering giant. Nature. Vol 482. 2 February 2012.
• Molecular motors and Motor proteins. Retrieved from Wikipedia on 3/31/2012.
• Yildiz et al. Myosin V Walks Hand-Over-Hand: Single Fluorophore Imaging with 1.5-nm Localization. Science 27 June 2003:Vol. 300 no. 5628 pp. 2061-2065
• Yildiz et al. Kinesin Walks Hand-Over-Hand. Science 30 January 2004: Vol. 303 no. 5658 pp. 676-678

Yes, although created in the best stature, human beings also have a part of them open to negative feelings that can drag them down, feelings placed in their nature for a specific purpose and wisdom. Under the influence of these feelings, a person can at any time fall to the lowest of the low.

Our salvation from becoming the lowest of the low is through having faith and making good works.³ It is by means of faith and good works that while on one hand we can develop our angelic feelings and abilities on the other hand we can suppress and eradicate satanic drives.

There is a center point in our nature, like a seed, that is the seedbed for good and bad feelings. It is no doubt important to be born into a good family and be raised in the presence of good teachers; however, it essentially falls on our part to later channel our will to the angelic path, in Rumi’s words, in order to develop our nature in the direction of our purpose of creation, and this will become second nature to us. Yes, the human is like a piece of paper with a text invisibly written in its nature. A second nature is possible by applying on this paper a mix of good intention, freewill, good works, sincerity, determination, courage, and effort to reveal this hidden writing leading humans to become the celestial being they are destined to be.

A person appearing with such a true nature will at the same time have suppressed all his evil feelings. Probably in time what will remain of the carnal self and the devil will be a mere influence of the “nervous” system so it can do its duty until the end of a person’s life. A person coming to such a point will have no hesitations or doubts on issues regarding the pillars of belief and worship. Even if fifty thousand devils were to confront him, with God’s permission, they would not be able to shake that very profound and enlightened truth in his or her conscience. Given that struggle is by definition a natural part of our lives (considering this world is an abode of testing), the carnal soul or the nervous system might produce flames of irritability, sensitivity, violence, rage, and anger in their soul. For this is the human nature which encompasses multiple factors like ego, spirit, intelligence, tendency towards good and evil, and the human existence with its material-spiritual dimensions.

The human self is of the nature of a mirror reflecting the mystery of the Divine. Yes, if the human nature is both dark and light, how is it possible for a person to fully know God, to hold a light to the world of His names and attributes and to attain a level of perfect knowledge about the Almighty God?

People conceptualize a framework of existence for themselves by saying things like, “me,” “my will,” “my strength,” “my power,” and “my life.” In one respect, there is benefit in this conceptualization because the self, with one of its sides being in the dark, is in a position to be a mirror to God’s existence, a mirror in which the human becomes a witness. In Sufi terms, this is referred to as asrar-i khudi, the secrets of the self and how to attain them with which we determine for ourselves a domain of authority, a jurisdiction. This further requires a thorough review of our nature.

By way of such a review, the human can observe in the mirror of his or her own capacities of knowing, seeing, hearing, and wishing within his or her partial willpower, the reflections of the Divine attributes Seeing, Hearing, Great Willpower, Speech, and Creation – for all of these attributes exist in the human even if they are no more tangible than respective shades. Claiming and protecting these, we draw limitations of our conceptions. Then we realize that what we call “life” belongs entirely to another and that all the things that we thought belonged to us have been temporarily entrusted upon us.

With such a nature, the self is a prism reflecting the attributes of God. For the Exalted One is comprehended through His attributes. We describe Him as the One “known through His names and comprehended with His attributes, though His essence is unknown.” If He is described in this manner, then it is necessary for us to evaluate everything within this framework. René Descartes connects the finite to the infinite in the following words:

“Although I do not comprehend the infinite, and although there may be in God an infinity of things that I cannot comprehend, nor perhaps even compass by thought in any way; for it is of the nature of the infinite that it should not be comprehended by the finite; and it is enough that I rightly understand this, and judge that all which I clearly perceive, and in which I know there is some perfection, and perhaps also an infinity of properties of which I am ignorant, are formally or eminently in God, in order that the idea I have of him may become the most true, clear, and distinct of all the ideas in my mind..”

Said Nursi evaluates the matter in a similar way and says that with the existence of visible and invisible things, God’s existence is proven; with their becoming lost, His permanence is proven – just as the transient bubbles of water on a stream show the existence of an eternal sun by each being a mirror to its light.

All the creation is alive only with His power of Creation. It remains alive only with His Self-Existence, and when He destroys it, it perishes away.

Yes, with His putting an end to it, everything and everyone meets their end, for He is the only one who is eternal. The verse, “All that is on earth is perishable. But there remains forever the “Face” of your Lord, the One of Majesty and Munificence” (Ar-Rahman, 95: 26−27) expresses this truth.

Yes, with the annihilation and disappearance of these attributes in us, we can connect with the perfect attributes belonging to God. Our own attributes being flawed and deficient shows us that the attributes of the real Owner are perfect and complete.

Our human existence, to say the least, is dependent on necessities, like food, air, etc. However, we are not in control of even one percent of the entire process of, for instance, eating – from the growth of the wheat in the soil to its dependence on the sun light and heat, to all the digestive steps in our body. God Almighty is the One who makes the saliva glands work. God Almighty is the One who sends the food to our stomach, and it is He who sets and adjusts the mechanism. When occasionally something gets into our windpipe, we all know well how complicated the matter becomes.

Consequently, if a person could think of all these things, instead of saying “I ate,” he would know it is more appropriate to say “I was fed.” A believer who says, “I ate,” actually is saying this figuratively and means to say, “I was fed.”

As can be seen, when just one of a person’s voluntary acts is taken up, it becomes evident that he possesses a number of faults and deficiencies. This is the human nature and we exist within this framework. This being the case, the nature of man shows that there is the Most Exalted One who is perfect, without fault and free of weakness, who makes these things in man with wisdom. In this way, by means of every deficiency, a person will get to know the One without deficiency. Consequently, the nature of man is in the form of a mirror that reflects upon him the radiance of the Exalted One’s attributes. Man can always see the radiant attributes of God by looking at this mirror. The reality is that being able to see the attribute of God Almighty is the station of wonder; I do not know if it is destined for everyone, but this is the road to know the Exalted One.

We can increase our knowledge of our Lord by thinking of our helplessness in every action and behavior by contemplating on the aspects that belong to God; by becoming aware of our impotence and understanding that we are nourished by the blessings of our Lord; and by deepening our knowledge of Him more and in the guidance of four principles, i.e., awareness of our helplessness and impotence, offering our thanks and contemplation. Essentially, rising to such an exalted level (the highest of the high), and attaining the station of the “perfected man” should be every person’s goal. Following the path of the Prophets, and in a sense representing this reality, is the best direction a person can take.

To conclude, on one branch of the self are the Prophets and their loyal followers. They did what they did for the sake and pleasure of their Lord only. In another branch of the self are Nimrods and Pharaohs who boasted of their wealth, promoted themselves, and did things for their own interest.⁴

When it comes to speaking of God Almighty, we voice the Divine Oneness in the words of Erzurumlu Ibrahim Hakki:

He does not eat or drink; not bound with time, God is free from all of them,
Free from alteration, deterioration, colors, or forms,
He is all transcendent, these are His negative attributes.

Notes

1- “Ana” in Arabic.

2- “Surely We have created human of best stature as the perfect pattern of creation” (Tin, 95:4).

3- For further reference, see the chapters Tin and Asr in the Qur’an.

4- In a third branch, even among those who believe in God, there are some who act upon a false philosophy of self-deification by aspiring to be like Him, or playing God, in other words. And some of these people even stretch to an extreme, saying, “The ultimate purpose of the human is to be exactly like the Creator,” and they cloud up people’s pure thoughts with their own delirium.

Every human is precious with a special quality, and there are quite many of them at specialist schools. It is just a matter of being able to see that potential within every person, and be appreciative of

When I was requested to complete one of my practical teaching experiences at a specialist school,¹ I was worried. At the time, I was enrolled at a university to become a teacher, expecting to teach only at mainstream schools. The fear of unintentionally hurting the feelings of handicapped people in general was a big concern for me.

I prepared myself for the difficult task ahead. I was certain that this experience was going to be quite different to what I had previously encountered in regular schools, but what I experienced from the first day was beyond my imagination. I was surrounded with little children who could not see, hear, talk or walk. Normally, lunch time would mean kids running around and jumping with joy. It wasn’t like that here. Instead, there were a lot of students on wheelchairs, some walking slowly from one part of the room to another, some just sitting quietly, and some crawling on the floor. As I was watching them, I noticed a little boy approach. He crawled next to me and then patted the floor. I interpreted this as him asking me to sit next to him, so I kneeled down and said “Hello.” He reached over and gave the toy he was playing with to me and then crawled away slowly. For a brief moment I held the toy in my hands looking around confused. I did not know what to do.

Mike² was one of the four students in my class. He was visionally impaired. He could not walk either hence had to use a wheelchair. What was so lovely about Mike was his responsiveness; he would respond to everything, even to a question directed at someone else or to a conversation other people were having. Mike was one of the triplets; according to my mentor “he was the unlucky (!) one.”

Sam was another student also with limited vision. Some days he would surprise us by recognizing the person who walked in through the door; however, most of the time, he could not see objects that stood right in front of him, often tripping over them. Walking was also a difficult task for him; his teachers were teaching him how to use a cane. He was a popular boy at school. He would talk to everyone and most importantly, he would never forget them. His parents were considering enrolling him into a different specialist school due to his exceptional memory and fast learning skills.

Shane was the third student who could not speak. He was also using a wheelchair. Teachers were working vigorously to teach him how to use a machine that would assist him with his speech and also how to operate an automatic wheelchair.

Lana was the last student of the class who had difficulties with walking. In order to walk she needed support or had to use a walking stool. She displayed signs of timidity next to strangers, yet her friendliness towards the three boys in her class was remarkable. She would constantly talk to them and attempted to walk towards them. She was very responsive to some of our questions, but not to everything. If you insisted on a response, she would place her head on the table and start to ignore you.

Eating was an issue for both Sam and Shane; they had to be given some kind of a special formula instead of regular food. The formula was made up of a milky substance and it satisfied their hunger. It provided them with all the necessary minerals and vitamins that they could not receive from regular diet. Although teacher-aids would come at certain times to give the students food, it was not to satisfy their hunger; rather, it was to give them the opportunity to experience different tastes.

Everything in this school was new to me, so I was extremely cautious with everything I had to learn. Teachers and staff seemed to be very nice and talkative to the children. Initially I could hardly even talk to the students. If they had a question, I would reply with a smile. With each passing day, I grew confident. Before long, I was like their regular teachers who constantly talked and laughed with them. I began to assist my mentor by moving students around with wheelchairs.

The friendship and the relationship students had with one another were genuine, pure and innocent. They were just like other children; thinking about toys, playing games, and more importantly, cherished the love they received from family and friends. They had wants, needs, fears, likes and dislikes just like you and me. The importance of being able to “see the person, not the disability” meant a lot to me.

At this school each student had a machine called the “Big Mac.” The teacher (my mentor) would record information about students’ day at school and parents were also expected to record issues relevant to home. Every day, these Big Macs would travel to and from home with the children. The teacher and parents would listen to them. Shane had to use a more advanced machine called “FL4SH” to help him with his speech. He had to press a button with his head to indicate what he wanted to say. Every day Shane’s mother recorded news and jokes on this machine. During my entire time there, she recorded a message almost every day. My mentor would describe Shane’s mother as the best parent she had ever seen. It was at this school, I realized the sacrifices both parents were required to give and how much they should all be applauded for it.

Normally, it took students a long time to learn my name. I believe it is due to the difficulty of its pronunciation. However, at this school, the time it took for the students to learn my name was quite shorter than any other schools I went for placements. Mike was the first to pronounce my name… He would repeat my name so many times that it would be impossible for those nearby not to memorize it. I tried desperately to reply to all of his calls, but it was an impossible task.

Sam was a Sesame Street fan like any other child; his favorite toys were a vacuum and a car that had the pictures of Elmo and the Cookie Monster on them. He carried these toys wherever he went. He would hug, kiss and talk to them. One day, he began to say things like, “Rukiye the vacuum is sad” or “the car is crying!” I asked him, “Why Sam?” He replied, “Because, they can’t talk.” I smiled and suggested, “Why don’t you teach them how to talk, Sam?” I encouraged him to continue talking and to tell them “don’t be sad, don’t cry, be happy.” He never forgot this conversation. He began to repeat the words “don’t cry, be happy” to his toys, whenever he was next to me. I just loved the way he taught the vacuum how to talk. He would say “don’t cry vacuum, you can talk now” then he would press the “on”’ button, to which the vacuum would respond by saying words like “Hello.”

Sam’s birthday was another memory I would never forget. It was his ninth birthday. The following day, my mentor asked Sam to talk about his birthday to his classmates. He told everyone that he and his brother were sharing the same party due to having birthdates that were not too far apart. He continued talking about blowing candles and everyone clapping. He concluded by saying “Then I went into my room.” When my mentor asked follow-up questions like, “did you stay in your room after that?” and “didn’t you enjoy the party Sam?” rather than answering the question, Sam continued to describe the cake, candles and the singing of the “happy birthday” song. I was saddened by the story of Sam’s birthday party. I tried to contemplate how it must feel to not be allowed to attend your own birthday celebration. My mentor assumed that it was to prevent Sam from screaming loudly as he always did when he became over excited.

One day, I witnessed Sam’s unique emotional state with my own eyes. He was crying, constantly stomping from one place to another as he violently smashed and threw toys around. Even his favorite toys were amongst the victims. His sickness triggered this lovely boy to go through such a drastic emotional transformation.

On another occasion as we were waiting for the other students to arrive, Lana asked me to bring her a book. She imitated her teacher and pretended to read the book to Sam and me. She repeated the words “you can walk, he said; I can walk, she said” on every page. I wondered why she concentrated on these particular words. Was it because of the difficulty she experienced while walking? Perhaps, in her own way, she was expressing her desire to walk.

Observing these lovely children helped me realize how little we are thankful for what we have. We have so much, yet often we fail to display our gratitude. We often compare ourselves to those who are more fortunate, rather than thinking about those who have much less. If we are disappointed about not having the latest shoes, shouldn’t we remember Shane, Mike or Lana, who could not walk? If we complain about not having the best eye color, shouldn’t Sam or Mike be remembered, who could not see? If we cannot be bothered to talk with our family at dinner, shouldn’t we remember Shane? Because no matter how much he wanted to say a simple sentence like “I love you,” he was not able to.

It was my last day at this specialist school; a place I initially had doubts about attending. I bought each student a toy, and showed them how it lit up when shaken. That day, moments before I left the class, my four students chanted, “Rukiye…Rukiye… Rukiye!” They had made up a song with my name. As I pushed Mike’s wheelchair towards his bus, he was still shaking the toy madly as he shouted with joy, “Rukiye, Rukiye look, I’m lighting it, I’m lighting it!” I wondered if he really saw the lights. I was extremely sad to leave them, but I had completed the requirements of my placement. I can never forget these lovely students. Their smiling faces, especially Mike’s shy giggles and Lana’s loud laughter are still echoing in my ears.

About a month had passed when I went back to the school for a short visit. I was curious as to whether the students would still remember me. It was heart-breaking not seeing Lana and Shane there because they were away that day. Sam and Mike were having their snacks; the usual, cheese balls for Sam and sandwiches for Mike. Mike did not say my name which he repeated so many times before. Instead, he smiled and giggled as I spoke to him. This was enough to cheer me up; it seemed as though he recognized my voice. My mentor asked, “Sam who is this?” To which he responded “Rukiye” with a huge smile. I spoke with Sam for a while and then said a last “goodbye” to both, as their teacher-aid took them outside for recess. During our short conversation, Sam did not forget to update me on the mood of his car: “Rukiye, car is crying… don’t cry car, be happy!” Eventually, the students may forget me. But one thing is for certain, I will never forget them…

Notes

1. In the Australian school system, institutions that provide education to disabled students are known as “Specialist Schools.”
2. Names of students have deliberately been changed for privacy reasons.

These findings might help researchers to design more effective drugs for various human infections by focusing on the minimization of the inflammation. Moreover, bats are capable of sustained long flights, as some bat species can fly more than 1,000 km in a single night. With such intense physical activity, cells often produce high levels of toxic (free radicals) that would usually damage DNA sequence.

This study also found that bats are equipped with a highly functional set of genes that mediates DNA repair in response to DNA damage, thus bats are protected from toxic cellular waste with this advanced mechanism. Aging, cancer and infectious diseases are the three major issues medicine is facing today and biological abilities granted to bats seem to provide important clues for us to discover new ways to combat these big health problems

Why do people have to struggle with illnesses and many other hardships during their lives?

How can the All-Merciful God allow harm to be inflicted upon people and other living beings?

We are living in an amazing world undergoing constant changes. There are transformations, restorations, and renewal taking place all around us. Seasons follow one another to bring rejuvenation, the life cycles of animals and plants, water and planetary cycles take us from one condition to another. Land masses move in certain directions to join or form new lands or mountains. Change and renewal are an inescapable reality for all living things. The world is in a constant flux of states which leaves us amazed and mesmerized about it, just as much as do the changes in our social and personal lives too. Societies develop, nations transform, and individuals go through peaks and troughs There are times when we lose our job, times when we become a parent for the first time and times when a loved one passes away. There is no monotone or smooth chain of events following each other. There are always ups and downs in everything that has been pinpointed on a timeline, while some of these events may seem unpleasant to us. There are disasters, calamities and plagues occurring simultaneously alongside apparently pleasant events and miracles in the world. Deaths, separations, or calamities in peoples’ lives evoke sympathy and pity on people.

What is the role of these calamities and disasters that take place in this beautiful world? Why do people have to struggle with illness and many other problems in their lives? How do we reconcile all this change happening in the world with calamities and disasters? How can God Almighty allow harm to be inflicted upon people and other living beings?

To be able to answer these questions we need to have a better understanding of what makes something good or evil. Almost everything good in this world comes with existence and almost all bad things in this world are associated with nonexistence. Goodness, perfection, and maturity require existence of many qualities, and the existence of these qualities require changes. A steady life with no change is not an ideal form of life or living. In such a life, even the greatest pleasures will transform into absolute emptiness. Keeping this in mind, it is as if existence requires calamities, for only with calamities and problems can good things can come into existence. Rejuvenation is the arrival of good events after the departure of nonexistence.

There are many examples from nature that point to revitalization that is induced by change. Take wildfires as an example. Although wildfires damage the habitat of many inhabitants of a forest, they have many benefits as well. Wildfires are great for biodiversity. After a fire, different habitats develop in forest openings. This creates a mosaic of new habitats that encourage new species to enter the area. Wildfires can also improve the health of a forest by removing trees weakened by insects or diseases.1

Storms may sound like another destructive natural event to us but when examined closely, we realize that they are very essential to our planet’s well-being. Up to 25% of the available rainfall is provided by tropical storms. They play a crucial role in maintaining the heat balance of the earth, which is essential to the well-being of all living things. Hurricanes act like the air conditioners of the earth. It moves the cold air masses to places where rain is needed.2 After all, all these events have a purpose that work for a reason.

Human life as a natural and most intelligent participant of this world displays a similar pattern. We suffer pain, endure sorrows, and experience many unpleasant events in our lives. However, most of the time, the true nature of these events are understood only after they are over. The after-shock of events makes us realize things we did not notice before or even during the event. Sickness helps us understand our weaknesses and forces us to develop strategies rather than depending on sheer power. Only with calamities can humans refine their capabilities and talents and attain high virtues. People will recognize that they developed their understanding of their environment after times of difficulties, rather than times of comfort. To put it differently, as William Frederick Halsy, Jr. says: “There are no great people in this world, only great challenges which ordinary people rise to meet.” It is only with challenges that people are compelled to develop new solutions. If we want to advance, we have to change, voluntarily or involuntarily.

These examples are just a few of the countless events happening all around us. In fact, all sciences are the study of these amazing changes. The essential point in all these events is that true evil is the state of no change. It is only with change that we can observe the good outcomes. True evil is in idleness, stagnancy, and inactivity.

There is the well-known saying “every cloud has a silver lining,” that there is a purpose in every event. Nothing is meaningless but since people are short-sighted, they make quick decisions and reach conclusions utilizing poor judgment. Many of the developments in the world require time and consciousness to understand. We need to have a wider and more prudent look into the events. Every event is wonderful in its own way; it is almost impossible to find something meaningless in this world.

Notes

1. For more see, “Yellowstone’s Rebirth by Fire: Rising from the Ashes of the 1988 Wildfires” by Karen Wildung Reinhart, and “Fire Effects on Ecosystems” by Leonard F. DeBano, Daniel G. Neary and Peter F. Folliott.
2. “The Benefits of Hurricanes,” Time Magazine September 24, 1973.

It was only a decade ago that a phenomenon called the “Internet” came along and changed the way we communicated, did business and conducted our lives. Now, computer technology has become an essential and significant part of our daily lives. But how did it all start and where is it heading?

I entered the world of computers at an early age. I had an Atari 800 XL, the third version of the Atari introduced in 1983, and I was doing some basic programming. The computer contained a full 64K of memory, 1.8 MHz processing power (CPU), and looked like a bulky keyboard. I enjoyed spending a lot of time with games and programming; however I felt very limited with its capabilities. After more than 20 years, from time to time I still feel the same about my 2.8 GHz eight-core desktop computer with 8 GB of memory. While the computers are getting faster and more powerful, our need for computing power is also increasing just to complete our daily tasks at home and work. I always wondered how it all started and where we are heading with computer technology.

Over forty years ago, Gordon Moore, Intel Co-founder, predicted the number of transistors incorporated in a chip to double every 24 months. This is popularly known as Moore’s law, and used countless times by futurists [1] and science fiction writers. For the last half century, computer’s functionality and performance increased in line with Moore’s law, while costs are decreasing. However, fundamental barriers in semiconductor technology are emerging including the power needs and limits of manufacturing in atomic dimensions. Computer industry is already working on technologies to keep Moore’s Law alive.

Intel is already experimenting with 3D transistors that are smaller, faster and more energy efficient using a 22nm (nanometer, 10-12 m) manufacturing process compared to today’s 32nm systems. This will be a significant step forward to build more transistors onto silicon chips. Another approach will be by replacing the silicone in transistors. In 2010, IBM showcased a graphene transistor running at 100 GHz, with a potential of up to 1000 GHz. A graphene layer is only one atom thick with a honeycomb-like structure of carbon atoms. The graphene has unique electrical, optical, mechanical and thermal properties with promising applications in many industries.

In 1971, a theoretical prediction was made for the missing link in electronics, memristor, a fourth element to supplement resistor, capacitor and inductor, which form the basis of today’s electronic devices. HP’s demonstration in 2010 shows a resistor with memory that remembers the electric voltage applied even when the power is turned off. Requiring very little energy to store information promises to run ten times more power efficient and ten times faster than current counterparts.

In 1994, Leonard Adelman [2] proposed DNA computing to solve the famous, “shortest path problem”. Since then, many approaches have been made to utilize the properties of DNA for computing. In 2010, researchers at California Institute of Technology demonstrated a DNA computer, most advanced to date, which can calculate square roots. This approach could be put in use inside living organisms, and perform vital tasks such as disease detection. The promise of DNA computers depends on the parallel processing capabilities of DNA molecules that can try many possibilities at once with low power requirements [3]. Further advancements in DNA based computers in the coming decades will bring faster and low-powered computers to our daily lives.

In 1981, the famous physicist Richard Feynman speculated the possibility of computers obeying quantum mechanical laws that might best simulate the real-world quantum systems. This is a big challenge even for today’s fastest supercomputers. Since then, researchers are pacing towards building quantum computers that rely on quantum mechanics to conduct operations. Quantum computers can use properties like entanglement [4] and qubits. In entanglement, particles behave identically independent of the distance between them, and qubits act as both memory and state of the entanglement. Shor’s Algorithm, formulated by Peter Shor in 1994 for prime factorization is a powerful example of quantum computing that allows breaking encryption algorithms like RSA encryption more effectively and quickly than today’s super computers. Quantum computers can perform at much higher speeds than traditional computers, and are able to solve more complex problems. Recent developments in quantum computing such as quantum photonic chips [5], and first commercial quantum computer by D-Wave shows that we might be closer than we think to have our very own quantum computer in the coming decades.

While greater shift in computing might stem from the change in underlying technology in processing the information, computer form factors (desktop, laptop, tablet, phone, etc.) have a more direct effect in our daily use of computers. Human computer interaction changed significantly with the introduction of smartphones (e.g. iPhone, Android phones), and tablets (e.g. iPad), moving from keyboards and mouse as the primary input methods towards touch screens.

Today’s touch screens, although providing infinite ways of input structures available on their screens, lack tactile feedback when compared to keyboards. New keyboard designs with small screens on each key opens infinite customization of the input, but are still limited to initial design of the key (e.g. usually cubic). Recent developments in touchscreen designs enable users to feel clicks, vibrations and other tactile input by using “haptic technology”. Haptic technology takes advantage of the user’s sense of touch and provides feedback by applying forces, vibrations, or motions to the user. As seen in early prototypes, flexible screens and electronics will provide a more realistic feel for human computer interaction by shifting their forms to a specific shape (e.g. game pad, key, and wheel) in the coming decades.

Another level in human computer interaction even eliminates user’s touch. Apple introduced Siri, a smart virtual assistant, in 2011 as a part of their iOS operating system for iPhones and iPads. Siri is capable of analyzing user’s complex audio inputs to carry out many tasks including scheduling a meeting, creating a reminder, typing and sending SMS messages, and many other functions available in smart phones. Microsoft introduced Kinect in 2010, a motion-sensing device that enables users to control and interact with the game console using gestures and spoken commands. The Kinect interprets specific gestures by using an infrared projector and camera to track the movement of objects and individuals in three dimensions.

Samsung introduced a 46’’ transparent display using LCD technology in 2010, and demonstrated flexible displays in CES 2011. Transparent and flexible displays will easily find use in wearable electronics such as contact lenses and glasses. An obvious application of transparent display is Augmented Reality (AR) where information is displayed on top of real world images. While today’s smartphones and tablets allows augmented reality by combining information with the real-time video feed from the camera of the device, transparent display eliminates the need of using camera. Current AR technology includes head-mounted displays and virtual retinal displays for visualizing the information. It is widely applied in various areas including entertainment, advertising, game industry, navigation, education, military applications, and information sharing.

While having larger, transparent, and flexible displays in different forms, one direction in display technologies is to reduce the size or even eliminate the display through projection and holograms. Current trends in projectors include 3D projection, synchronization of multiple projections, and pico projectors. The world’s smallest glass lens (1mm x 1mm) introduced in 2011 will help minimize some of the problems of projectors such as size, power and heat, and improve their integration in smartphones and tablets.

Recent prototypes of holographic displays progressed significantly demonstrating 3D and full color animated images, since its first introduction at the MIT Media Lab 1989 [6]. While developments in 3D displays are promising, holography provides the best 3-D experience since it is closest to how we see our environment. A hologram uses an optical effect called “diffraction” to produce the light that would have come from an object, and makes the image of the object appear in front of the viewer. It is possible to view objects from different angles in holographic display by walking around them. Unlike other 3D display systems, holographic displays do not require special glasses for viewing and allows multiple viewers to experience the view from different angles at the same time. Future applications of holography can be implemented in health, entertainment and communication sectors, from 3D movies to telepresence applications.

All of the above examples and trends in computers deal with the computing as a product. Cloud computing can be defined as the delivery of computing as a service where shared resources, software, and information are provided over a network. Cloud computing describes a new delivery and consumption model that allows dynamic scalability and virtualization of resources. Users can dynamically upgrade the storage and computing power from virtualized resources on demand without hardware changes on the base system. Organizations can save from investing on expensive hardware, and human capital.

Many technologies from coming centuries are featured in science fiction books and movies such as Minority Report, Star Trek, and Star Wars. While some of them are already available to consumers, others might require decades to come. Motivation for the advancement in computer technologies usually stems from our needs and desires. At the same time, new technologies significantly impact consumer behavior and increase our dependence on new technologies. Our economy is structured such that all citizens have to consume more and more, even if that means disposing of perfectly good technological devices. Do we really need a new computer or phone every year? Most of us don’t.

Computer technologies are a significant part of our daily lives, and the line between the products and services is becoming thinner with the dependency on computers increasing in every aspect of our life. While improving the quality of our lives by making our daily tasks easier, computers and Internet technologies can affect us in different ways. It has already started to change how we read, write and even communicate with others. Many concerns are raised about the negative effects of the use of technology including Internet addiction, privacy, attention span, concentration, time consumption, anxiety, isolation, depression, digital security, communication disorder and various health issues. The challenge for us is to understand the benefits of the technology, have a balance in dependence and its use, and protect ourselves from its adverse effects.

Acknowledgment: This article is produced at Mergeous [7], an online article and project development service for authors and publishers dedicated to the advancement of technologies in the merging realms of science and religion.

References

1. Kaku, Michio. 2011. Physics of the Future: How Science Will Shape Human Destiny and Our Daily Lives by the Year 2100, Knopf Doubleday Publishing Group.

2. Demir, Halil I. 2011. Super Computers in a Cell, The Fountain, Issue 80, March – April.

3. Adleman, Leonard M. 1994. “Molecular Computation of Solutions to Combinatorial Problems,” Science, 266 (11), 1021–1024.

4. Demir, Halil I. 2011. Quantum Worlds from Entanglement to Telepathy, The Fountain, Issue 84, November – December.

5. Shadbolt, P. J. et al., Generating, manipulating and measuring entanglement and mixture with a reconfigurable photonic circuit, arXiv:1108.3309v1 [quant-ph].

6. Hilaire, P. St., S. A. Benton, M. Lucente, M. L. Jepsen, J. Kollin, H. Yoshikawa and J. Underkoffler. 1990. “Electronic display system for computational holography.”In Practical Holography IV, Proceedings of the SPIE, volume 1212-20, pp. 174-182, Bellingham, WA. 7. Mergeous, Online article and project development platform, http://www.mergeous.com

When a professor of Turkish language and literature is met by Turkish hospitality during a short stopover, she realizes how much the world is in need of small

I was sitting at my desk, listening to professor Adalet’s lecture on Turkish morphology. It’s was my third year in the undergraduate program and I loved my major; Turkish language and literature. The university I attended, though a modest one, was the best of the state universities in my country, Albania.

Adalet Hodja—that’s how we, her students, addressed her in Turkish—was a lovely lady, passionate in teaching, and proud of her Turkish heritage. From the first day she came to our country, she traveled to all major cities photographing everything unusual that caught her eye. She was most fond of the Ottoman prints in architecture, cuisine, cultural customs and the Albanian language.

To make her lectures enjoyable, she used to season them with interesting anecdotes from daily life or with jokes from Nasreddin Hodja— a funny Turkish folkloric figure, also well known by Albanians. Even at times, she used to relate delicious recipes from south eastern Turkey where she came from.

That day, the long discourse on how the words in Turkish have changed forms from past to present was about to lull us into sleep when Professor Adalet, very wisely, dropped the topic and started relating to us something special that had happened to her.

“Years ago, we were traveling from Erzurum, an eastern city where my in-laws live, to Bolu, a cute city in the Black Sea region where my husband and I worked as instructors at Abant University. My husband was driving, and I was trying, as hard as I possibly could, to keep our three children entertained. It was a hot summer day, and traveling crammed inside a small car wasn’t the best way to spend it. The children were getting hungry, so I proposed a break. Judging by the road signs, the closest city where we could find a decent restaurant was two hours away, and since my children were growing impatient, we decided to stop at the first çeşme (a water fountain by the road).”

“In Turkey, such water fountains are built by philanthropists,” Adalet hodja explained.. This made sense, considering even a cup of coffee is cherished for 40 years in Turkey, so building a water fountain to satisfy the thirst of people was a greater, more cherishable deed.

“Not long after that, we saw a çeşme by the side of the road. A big oak tree nearby was shading the flow of water, a vast field was covered in clovers, three cows were grazing, and a white stucco house was gleaming under the sun at a distance… What could be more inviting?

We got out of our car and after washing our hands with cold water, we sat down on clovers under the tree, feeling refreshed.”

Adalet hodja took a deep breath with unmatched pleasure, as if she was extracting the air of that summer day from wherever it was stored in space and time.

“I was about to lay out the picnic table cloth and the food we had taken for the trip, when I noticed a woman hurrying toward us from the white house. Her dress, her headscarf tied from behind, her sunburned face, all spelled local.

“We felt a little uneasy sitting on a property without asking first, so I readied myself to apologize. When the woman got closer, we noticed that she was carrying a tray covered with a clean white cloth.

“‘Welcome!’ she said with sheer delight before I could mutter my apologies, and then handed the tray to me in slightly embarrassed manner.

‘We would like to invite you in,’ she said pointing to the white house, ‘but my husband and his brothers are painting the house today.’

“‘Please, forgive us;’ she said timidly. You are Tanri misafiri (a guest sent by God), and I wish we could have properly accommodated you. Please pardon us,’ she said apologetically and left the tray in my hands kindly wishing us to enjoy our meal.

“I thanked her in return in the way most pleasing way, saying ‘Allah razi olsun,’ may God be pleased with you.

“I opened the tray to discover fresh baked pita bread, still warm and plump, and juicy white grapes.”

Our teacher swallowed hard to keep the tears but I was pretty sure she must have wept then, holding that tray.

“I swear to God,” she concluded, “only food from paradise would have tasted that good.”

She looked at her watch and declared the class dismissed. I looked around and saw that my classmates were deeply impressed with her story as well.

Generosity and hospitality were prevalent, highly esteemed values among Albanians, too. We were happy to see that small acts of kindness were appreciated elsewhere. It is after listening to such stories that you say to yourself: “With good people around, the world is a nice place to be.”

The lotus, a radiant and graceful aquatic plant with a magnificent ability to repel dirt, has been the inspiration behind a range of self-cleaning and dirt-repelling technologies. Now a registered trademark, the “Lotus Effect” promises a future filled with objects that rarely, if ever, need washing. Finally, this means owning bathroom mirrors that unfog itself and shirts that shrug off ketchup and coffee.

And the earth, We have spread it out like a couch; and how excellent We are in spreading it. (Adh-Dhariyah, 51:48)

The factory of the universe and the guesthouse of the earth are so pure and clean and so untainted and fresh that … if … the act of cleansing is not attributed to the Creator of the universe, then … [e]ither all the creatures would have a share in the universal act of cleansing… or there would have to be a consultative committee the size of the universe in order to decide and regulate all those acts together… This is impossible not just once, but hundreds and thousands of times over. (4)

Have you ever come across a “stinky forest”? How about a “messy desert”? These questions are primarily posed as rhetoric since various means of sanitation is ubiquitous in nature (Stinky forests and lakes actually exist only thanks to pollution—a modern problem introduced by human intervention via misconduct of technology) where Lotus Effect is only one of the mechanisms contributing to the steady “house-keeping” in nature.

In muddy waters, the lotus plant stands out with its ever-clean leaves making it a symbol of purity in Asian cultures. Moreover, lotus leaves keep dry under even the heaviest monsoon rain. Such seemingly ironical feats are accomplished by capitalizing on a principle named after the plant itself: The Lotus Effect.

The Lotus Effect

At first sight, the cleansing of the leaves by the rainfall seems utterly trivial. However, the cleaning of the lotus plant (Nelumbo nucifera) by the downpour is not something to be taken for granted. Curiously, when raindrops encounter the lotus leaf, they adopt an almost perfectly spherical shape, resembling ball bearings, and start rolling off the surface carrying away all the dirt (Figure 1). Easier said than done, the lotus plant always keeps pristine, even at the microscopic level.

In the early 1970s, soon after the electron microscope (which can yield vivid images of the ultra small details that are at length scales on the order of a billionth of a meter) became commercially available, German botanist Wilhelm Barthlott (of University of Bonn, Germany) started imaging plants using the newly discovered technology. Sample preparations for electron microscopy normally demanded tedious cleaning procedures since even a speckle of dust could ruin the portrayed landscape at such minuscule scales. To Barthlott’s surprise, some plants apparently were “self-cleaning”: They required very little (or sometimes none whatsoever) cleaning for detailed inspection with the microscope and the lotus plant was a prince of these (1). Further intrigued by the fact, Barthlott looked at the lotus leaves through the electron microscope to find out what renders the lotus plant remarkably competent to repel even the tiniest dirt.

Water’s love-hate affair

Before delving into the secrets for lotus plant’s sanitation, let’s look at the interaction of water with other materials. At the molecular level, the electrical charges are unevenly distributed across a water molecule (i.e. water is highly “polar”) which becomes entangled in a love-hate type of relationship with other materials: Some materials “love” water tending to maximize their interaction with it, whereas others “hate” it, trying to avoid their encounter with water as much as possible.1 To put things in perspective, we can immediately tell from everyday experience that oil is “water-hating” since oil and water do not mix, while sugar is “water-loving” because sugar can dissolve in water without much effort.

Macroscopically—that is, one can immediately realize by touching a lotus leaf—the lotus leaf surface feels waxy, and should therefore be water-hating. However, the waxiness is not enough to equip the lotus plant with its unusual capabilities to remain clean since the lotus leaf is not alone among plants in its leaves’ surface waxiness. Indeed, there is more to the lotus leaf’s curious surface properties than that, a property which was first recognized by Barthlott under the electron microscope.

Super water-hating surfaces

When Barthlott looked at the lotus leaf, besides its spotlessness in the microscopic sense, the leaf surface was decorated with numerous bumps a few micron sizes each (a micron is one millionth of a meter). Such bumpiness served to enhance the water-hating aspect of the surface making it “super water-hating,” corresponding to a contact angle that is close to 170 degrees. As a result, water encountering the lotus leaf surface rapidly beads up forming a nearly spherical shape (akin to the scenario when one drips water on a hot cooking pan) and drops roll off the surface even with an ever-so-slight inclination of the leaf. Apparently, a rolling water droplet is much more effective in picking up the surface dirt than one that is merely sliding, and all the surface debris is thus wiped off.

Although discovered first in the lotus plant, the super water-hating surfaces are serving a passive yet effective means of cleaning for animals like butterflies, dragonflies and other insects that are not able to clean all their body parts actively. For plants, preventing the coverage of their leaves by water (or other contaminants) is important to maximize the exposure to sunlight which would otherwise cause reduced photosynthesis. Another great biological relevance of surfaces of such nature for all these creatures is that it provides protection against the growth of pathogens by keeping the surface dry at all times.

Inspirations from biology for technology

There are ever-growing biologically inspired technologies, so-called biomimetics, and the lotus effect provides a nifty example. Unfolding the mystery behind lotus’ exceptional competence in self-cleaning, Barthlott patented the idea of artificially manufacturing microscopically-raised, water-repelling surfaces to mimic the lotus leaf. “Lotus Effect” is now a registered trademark which underlies commercial products such as self-cleaning windows and fabrics, as well as a dirt-repelling paint. Other applications that are waiting around the corner are: swimsuits that stay dry for days allowing prolonged underwater excursions, coatings on metals to avoid the deposits of marine bioorganisms which would enable up to 40% reduction on fuel consumption by decreasing friction (2). Metal coatings will also find applications to prevent ice formation on plane engines alleviating their wear-and-tear (3).

Apparently, lotus does not collect dirt, but only patents.

Note

1 Contact angle is a metric for the water propensity of a surface. Water drop displays a higher contact angle (hence lower contact area) on a water-hating surface when compared to a lower contact angle (hence higher contact area) on a water-loving one.

References

1. Forbes, Peter. August, 2008. “Self Cleaning Materials,” Scientific American.

2. http://www.basf.com/group/

corporate/en/innovations/events-presentations/nanotechnology/basf

3. “Water-Repelling Metals,” Prachi Patel, MIT Technology Review, 2008, http://www.technologyreview.com/energy/21530/

4. “The Thirtieth Gleam,” Bediuzzaman Said Nursi, Risale-i Nur Collection.