Various studies exist about these compartments – which controls the expression of the soul through the body, which is responsible for memory, intelligence, belief, hatred and love. The brain’s two hemispheres have different functions and specialize in different areas. For example, linguistic abilities and tongue functions are usually controlled by the left hemisphere, while musical abilities and the ability to comment and analyze complex images are controlled by the right hemisphere. However, it is not possible to state that the forebrain functions independently from the hemispheres of the brain. The Wernicke’s area, located on the upper tail of the temporal lobe, is responsible for language comprehension, and the Angular Gyrus that is a mediator between sound and vision, is responsible for linguistic and mathematical operations. For this reason, the Angular Gyrus is accepted to be related with superior consciousness and intelligence. Scientists have proven that intelligence and consciousness decrease more dramatically upon the destruction of these areas when compared to the destruction of the forebrain. Therefore, for the spiritual functions to be able to operate in the body, it’s essential that these areas of the brain function.

The more accepted view, at least today, is that spiritual characteristics and personality function independent of the brain. A convincing proof disregarding this view is that during many tumor surgeries, even though the body’s vital activities remain intact, after removing tissue from the brain, spiritual characteristics sometimes degrade. Another proof is the surgery performed to remove the forebrain of depressed patients (a prefrontal lobotomy). The patients vital activities were not disrupted upon surgery and their mood improved for a while. For a short amount of time, patients stopped suffering from serious neurological and psychiatric disturbances. However, when the patients were observed several years after the surgery, it was concluded that the patients lacked the functions of the forebrain and these surgeries were abandoned. The most prevalent side effects related to the removal of the forebrain were:

• Loss of the ability to solve complex social problems,
• Loss of the ability to take sequential steps in order to resolve a complex problem,
• Loss of the ability to multitask,
• Loss of determination, effort and desire to do activities,
• Loss of the ability for a community response when faced with a problem,
• Loss of ethical values and the feeling of shame,
• Loss of coherent thought even though the ability to speak and understand what is said is not lost,
• Instant emotional changes: from kindness to frustration, passion, violence and insanity,
• Inability to use artistic or naturally existing talents for the sake of a purpose.

These dysfunctions made it apparent that there was a correlation between the forebrain and spiritual characteristics.

Single neurons, not from the human brain, were inoculated in the lab and an experiment was carried out.. Studies showed that these neurons were not a means to highly intellectual capabilities, such as intelligence; whereas when neurons taken from the forebrain were inoculated and experimented on, it was found that they were a means to uniquely human capabilities like intelligence. Complex problem solving and the capacity to make discoveries were found to be correlated with the forebrain. It is not possible to explain such a fact without taking the soul into consideration. Spiritual characteristics such as sadness, happiness, joy, peace, patience, compassion, and love are all the results of complex interactions within the brain. However, it is not convincing to say that they are only results of electrical or chemical interactions within the brain.

The prefrontal area is where all thoughts coming from lower brain areas (such as sight, hearing, and feeling cortex areas, and the thalamus and hypothalamus) are gathered and processed to be enriched. Many information and memories gathered from different parts of the brain come together in the prefrontal area to be synthesized into deeper thoughts. Active memory is when different pieces of information are synthesized together and form a thought; and this thought is later acted upon. This allows to accurately surmise future events, and to plan for them.

It also allows for a rapid, appropriate response to the signals gathered by the five sensory channels. It allows for predicting the consequences of actions before performing them and for resolving problems of a complex medical, mathematical, ethical, moral, or philosophical basis. It can also postpone emotional responses for an appropriate time, measure the consequences of verbal and physical communications, use will power to measure the ethical and moral consequences of actions, and use information gathered from all channels to diagnose a problem. People who have damaged prefrontal cortexes, have serious difficulty synthesizing information and processing it to form coherent thoughts (active memory). This situation shows us that the prefrontal cortex enables consciousness and highly intellectual actions.

Another function of the prefrontal cortex is to enable focus about a specific topic. Taking this into consideration, the prefrontal cortex is semi related to attention. An existing proof for this is that people with damaged prefrontal cortexes are unable to concentrate and their focus is easily disturbed. Individuals whose prefrontal cortex has been removed or damaged can acquire a spiritual consciousness; however due to their handicap, they are unable to express their thoughts in a serial and sensible fashion for more than a minute. They can be easily distracted from the original subject. The prefrontal cortex allows an individual to accomplish a process of thought despite distractions, and allows for communication between the soul and the mind.

To sum it up, the prefrontal cortex is correlated with intellectual characteristics such as consciousness, intelligence, and self control, and also relates to how well we perform our moral values. For example, if the prefrontal cortex is unable to function, the individual does not feel shame anymore. This makes people believe shame is related only to the prefrontal cortex. However, the brain is merely a bridge between the body and the soul. Our brain is a bridge and curtain for our soul, which is the source of our spiritual characteristics. When we physically have a problem with our brain, the soul carries on its existence as before, however it is unable to express its consciousness, intellect, and will power in this material world.

Though most outsiders view Chinese culture as being monolithic, both ethnically and religiously, there are over 20 million Muslims living within China. They’ve managed to peacefully co-exist with both their Muslim and Chinese identities.

Few people know that the Hui People, who are one of the fifty-five minorities of the People’s Republic of China, have been practicing Islam for 14 centuries, ever since Islam first emerged in Arabia. Even fewer people know that of those fifty-five officially recognized minorities of China, ten of them practice Islam. The Hui people particularly stand out from the rest of the Muslim minorities for a number of reasons. For example, as opposed to the other Muslim minorities for whom Chinese is a second language, the Hui People speak Chinese regional dialects. In addition to the language difference, contrary to the other Muslim minorities who are concentrated in the same region, the Hui people are spread out all over China. As a result of this regional diverse, the Hui People share many cultural similarities with the Han Chinese. These are only two distinctions that separate the Hui People from the other Muslim minorities in China, and while these two alone make the Hui People unique, there are even more differences that deserve recognition. The study of the Hui People is important because it will demonstrate how Islam has been practiced in harmony with Chinese culture for centuries. Furthermore, this study will also explain how one becomes loyal to his/her Chinese and Muslim identities simultaneously, because Chinese Muslims don’t find any problem in identifying themselves as Chinese and adopting Chinese customs that agree with Islam. Accordingly, the rest of the paper will give an overview about the origins and main characteristics of the Hui People before explaining the adaptation of Islam to the Chinese culture.

Who are the ten Muslim minorities of China?

The main focus of this paper will be an analysis of the particular characteristics of the Hui People. However, before undertaking the analysis, I will give a brief overview of the other nine Muslim minorities in China. The Chinese government has categorized its minorities based by nationality ever since 1949. Furthermore, the ten Muslim minorities of China were categorized by their ethnicity, including the Hui People. Six of the nine Muslim minorities, namely Uyghurs, Kazakhs, Kyrgyz, Uzbeks, Tatars and Tajiks, predominantly live in the XinJiang Autonomous Region, which is also known as Eastern Turkistan to many non-Chinese (Dillon, 1996, p.4). They all speak a form of Turkic language, except the Tajiks who speak Persian (Dillon, 1996, p.4). The remaining three Muslim minorities, who are the Salars, the Boa’an, and the Dongxiang, live in different regions. The Salars are another Turkic speaking Muslim minority in China that live in a region that borders the Gansu and Qinghai provinces (Dillon, 1996, p.4). The Salars trace their ancestry back to people who migrated from the Samarkand region during the Ming Dynasty (1368-1644). The Boa’an live in the southwest of the Gansu province, while the Dongxiang live in the western-edge of Gansu province. Both trace their ancestors back to the Asian troops sent out during the Yuan Dynasty (1271-1368). The Boa’an and Dongxiang languages also originate from the Mongolian language family, even though they are different from each other (Dillon, 1996, p.12)

The etymology of “Hui”

The Chinese word hui consists of two squares which literally means “return.” According to a Chinese Muslim scholar, “[t]he outer square means the universality of Islam, whereas the inner square refers to the Ka’bah” (Cahuh, 2004, p.156). In addition to this definition of hui), some Chinese Muslim scholars describe “the religion of the Hui as the religion that returns us to Allah,” the name of God in Islam (Cahuh, 2004, p.156).

The term ‘hui’ was used to describe all Muslims in China before the People’s Republic of China, in 1949, even though there were various nations practicing Islam during imperial China, including various Turkic people, Persians, and Arabs. The identification of Muslims as ‘hui’ gained a widespread usage starting with the Yuan Dynasty (1368-1644), ruled by the Mongols. After Imperial China, the Communist Government identified the Hui People with those who “do not have a language of their own but speak the dialects of the peoples among whom they live” (Gladney, 1996, p.20). Today the Hui People are famously known as Chinese Muslims.

The Development of Islam in China

Interestingly, the first appearance of Islam in China dates back to the 7th century in the Tang Dynasty (618-907), following the emergence of Islam in Arabia in 610 CE. Arab and Persian traders, soldiers and Sufi saints played a significant role in this transmission of Islam to Asia. Persian and Arab traders first settled in the southeastern coast of China, Canton (Guangzhou,) Xiamen, Quanzhou, Yangzhou, and some of them married local Chinese. However, this was a small amount of the Muslim community, and they were of little interest to local officials during Tang and Song Dynasties (618-1279 CE) (Gladney, 1996, p.17).

The Yuan Dynasty (1368-1644) was a landmark in terms of the spread of Islam in China because the Mongol rulers forced many Muslims living in Central Asia and Western Asia to migrate to China. “[T]he armies of Genghis Khan and his successors sacked major Islamic centers, including Bukhara and Samarkand, and transported sections of the population-skilled armourers, other craftsmen, and enslaved women and children among them-back to China, where they were settled as servants to Mongol aristocrats” (Dillon, 1996, p.17). In addition, the Mongol rulers of China made legal and hierarchical distinctions between the four kinds of people that led the Muslims to have higher status than the Chinese because the Muslims succeeded the Mongols who were at the top level (Gladney, 1996, p18).

Muslims in China believed that Sa’d ibn Abi Waqqas, the maternal uncle of the Prophet Muhammad, along with the three companions of the Prophet, were the first Muslims in China. In accordance with this claim, He Qiaoyuan, a seventeenth century Chinese scholar, also stated that “the prophet’s four apostles arrived in China to preach during the middle of the reign of Emperor Wude in the Tang Dynasty” (Sen, 2009, p.80). At the same time, many Chinese Muslims pay visit to a tomb which is associated with Sa’d ibn Abi Waqqas in Canton (Guangzhou). Today there are even some Chinese Muslims who trace back their ancestry to Abi Waqqas. However, contemporary scholars regarded that this chronicle was a legend due to the lack of evidence. Instead, they argued the beginning of Islam in China started with the envoy sent by Caliph Usthman, in the Tang Dynasty, in 651 (Sen, 2009, p.81).

Han Kitab

The Han Kitab is a collection of treatises, translations and books constructed by different Chinese Muslim scholars between the seventeenth and twentieth centuries. Wang Daiyu, Ma Zhu, and Liu Zhi are the most well-known authors of the Han Kitab. The authors of the Han Kitab took an unprecedented position in the history of Islam in China by using predominantly Neo-Confucian terms in the introduction and description of fundamental Islamic concepts such as prophethood, God, and ritual. The Han Kitab is the very example of the adaptation of Muslims into Chinese culture. For example, the concept of prophethood in Islam, is explained with the Neo-Confucian concept “shengren” which means “a link in the long chain of sages sent by Heaven to communicate the Way through their worldly teaching” (Frankel, 2011, p.88). In short, the authors of the Han Kitab are mainly concerned about making abstract Islamic terms more understandable by using the existing religious terminology in China.

Practicing Religion in Muslim China

With the end of the Cultural Revolution in 1976, the Chinese government’s shift in its attitude towards the practice of religions certainly enabled the revival of religious institutions and the free practice of religions in China. In fact, comparing the other Muslim minorities, the Hui People hold much more freedom in terms of practicing Islam. Political issues mainly lead other Muslim minorities to encounter some restrictions in practicing Islam. For example, the political, cultural and religious activities of Uyghurs are closely monitored and restricted by the government because they are considered as a threat to national unity.

With regard to the Hui’s religious traditions, they consider themselves Sunni Muslims who follow the Hanafi School of law. The mainstream Islam is called gedimu in Chinese, which is the transliteration of the Arabic word al qadim, “the ancient.” They call their Imams ahong, deriving from the Persian word akhong. As seen, it is possible to encounter the transliteration of both Arabic and Persian terms in the Hui People’s religious and daily life expressions. The Hui People also have names in the traditional Chinese forms, along with a religious name. Mahmud Ma Xiao and Sharif Wang Yongliang are examples of Hui names. There are also some common names among the Hui, “like Ma, probably derived from the first syllable of Muhammad” (Dillon, 1996, p.50-53).

In addition, the close interactions between the Hui people with Chinese culture were reflected in the mosques built in the Tang, Song, Yuan, Ming and early Qing dynasties because they have a similar architectural style with the Buddhist and Daoist pagodas constructed in the same period. However, the recently built mosques have been following the models of “Afghanistan, Iran, the republics of the former Soviet Central Asia, or the Arab world” architectural styles (Dillon, 1996, p.38).

That the Hui People are scattered around the country is a significant sign indicating the integration of the Hui People into all walks of life. It is unexpected that a minority group does not concentrate in a region, but spreads out all over the country. In the case of the Hui, they are all around the country even though most of them live in Ningxia, Gansu, Henan, Hebei, Qinghai, Shandong, Yunnan, Xinjiang, Liaoning and Anhui provinces. As for the population of the Hui, they are one of the most populous minorities in China, following the Zhuang and the Manchu. According to the report on Mapping on the Global Muslim Population conducted by Pew Research Center (2009), there are 22 million Muslims in China (p.7). To another report on International Religious Freedom conducted by the Bureau of Democracy, Human Rights, and Labor (2006), “there were 20 million Muslims, more than 40,000 Islamic places of worship (more than half of which are in Xinjiang), and more than 45,000 imams nationwide.” The same report also announced that the Hui People nearly consisted of the half of the Muslims in China.

Despite the fact that the Hui share many cultural affinities with the Han, it is obvious that their practice of Islam distinguishes them from the Han Chinese. For example, the Hui, like all Muslims, observe some dietary rules, such as not eating pork and any meat not slaughtered according to the Islamic way. Nevertheless, when one says meat in China, the Han first recall pork. Mao Zedong, who is the founding father of the People’s Republic of China, also said that pork is “a national treasure” of China (Gladney, 1996, p.13). As for dressing, Hui men wear a white skullcap and Hui women cover their head with a headscarf originating from their Muslim identity. At the same time, as opposed to the Lunar New Year and Mid-Autumn which are the most common Chinese festivals, the Hui primarily celebrate annual Lesser Bairam (Eid ul-Fitr), and Corban (eid ul-adha) along with all Muslims around the world.

Conclusion

It is a little known fact that over 10 million Chinese speaking people – not including Turkic, Persian and Mongolian speaking Muslims – practice Islam today. This piece touched upon some of striking features of these Chinese Muslims, called the Hui. The earlier sources established that the first presence of Islam in China dated back to not long after the rise of Islam. The example of the Hui people also demonstrates how a Muslim society is well adapted to another culture while also maintaining its Islamic identity. Muslims have been inevitably influenced by Chinese culture and have adopted some parts of it – such as architecture, language, customs, and clothing – that do not disagree with the fundamentals of Islam. It is an undeniable fact that the Hui people’s practice of Islam has prevented them from being assimilated and absorbed into Chinese culture. The examples given in the last section, Practicing Religion in Muslim China, show that the Hui people maintain their Islamic identity while also owning their Chinese identity. This ideology was first documented by the Chinese Muslim literati who explicitly stated, three hundred years ago, in the Han Kitab, that Islam is compatible with Chinese culture

You know education is always a hot topic. Everybody has a share and interest in education: Parents, educators, government officials, elected public representatives, nonprofit organizations, religious groups, and so on. Besides, there are many aspects of education, such as finance, law, administration, etc. However, do you also think that teachers have long been overlooked regarding their authority in their own classes? Haven’t they been overlooked regarding their professional development, even though they are the backbone of the education system and they need some assistance in their efforts more than ever? It is good if you also think like me. It is even better if you don’t. Thus, you can share your recommendations with me once you see this school where things are done differently than many other contemporary schools. These teachers at this school see themselves as a learning society. They criticized the status quo they were in some time ago, and renewed themselves collectively. I want you to see the product. Let’s start our journey, shall we?

Room 114

We enter through the big doors of the school. Physically, it is not the best school you would ever see, but it can definitely be said that vitality and cleanliness of the halls stand out. The atmosphere is very welcoming; something is different, but it is hard to tell what it is. I point to the very first door on the right hand side. With pride, I ask if you would like to see this classroom. The sound coming from room 114 is not different from the sound that bees make when they work. As we approach the door, I understand that this is Ms. Williams and her eighth-grade students studying math. She welcomes us and tells us, “please come on in; there are some empty chairs over there,” pointing to two empty chairs, and we make our way towards to the back of the class and have our seats. This is a math class, but I don’t see any numbers on the board or equations being discussed. Soon, we understand that they finished the chapter on expressing roots of cubic equations last week, and today they are discussing a person named Omar Khayyam (1044 – 1123 C.E.). Ms. Williams knew that Omar Khayyam was a philosopher, mathematician, astronomer, and poet. She had formed her students into four groups, and assigned each of his professions to a group, so that they could do some research and present their findings to the whole class. I understand what you mean from the way you look at me: you’re sure this is a math class? you seem to be saying. You’re right to ask. Don’t they need to finish a chapter and pass to the next one immediately, and stay focused on the possible topics that are asked at the end-of-year tests?

Let’s hold on to that question; we can ask this after the class is dismissed. The first three groups already talked about his contributions to philosophy, astronomy, and poetry. We feel very fortunate not to miss at least the last group, who talk about him as a mathematician. I can see brightness in students’ eyes, and their excitement to share everything they have learned with their classmates. The first student, Omar who coincidentally happens to share a name with Omar Khayyam, begins. Omar Khayyam was a scholar among many others of his time. He is best known today for his poetry, but his contribution to mathematics was great. He showed how to express roots of cubic equations by line segments obtained by intersecting conic sections… Another student, Margaret continues: his work on algebra was known throughout Europe in the Middle Ages, and he also contributed to calendar reform. The algebra (from Arabic al-jabr) of Khayyam is geometrical, solving linear and quadratic equations by methods appearing in Euclid’s Elements… April inserts that Khayyam also gave important results on ratios giving a new definition and extending Euclid’s work to include the multiplication of ratios.

They continue their discussion, asking how these scholars tried to seek knowledge and an answer to who they were; and the great contributions they made towards peace and understanding among people of different origins. However, I am currently very much impressed and I lose myself in the beauty of these students’ discussion that I have found myself holding my breath and forgot about your presence next to me. It was no different than waking up from a dream when the bell was ringing. Sure, I will introduce you to Ms. Williams. I understand that you want to learn more about the uncommon method she adopted for this class: Ms. Williams, do you have a minute, please?

Of course, she says: “I have some time. It’s break time now.” You ask her about the topic and the way she formed her teaching method: Why would you choose a person from old history to discuss? Why do you want your students to talk about poetry or astronomy or philosophy in a math class? Do you think they know enough math to solve the questions on the end-of-year test? Why did you choose a Muslim scholar? Is this an Islamic or a secular school? Would you… and you realize you have bombarded her with your questions. You halt and smile.

She smiles back and says: “Yes, this is a secular state school. We try to practice secularism in a true sense that we can talk about religion, and bring religious materials to school to study, but we never try to impose these ideas into our students’ minds. They actually study very different kinds of perspectives, and they enjoy it very much. We take each student as a whole. Since our topic was roots of cubic equations, and Omer Khayyam was the father of the idea, you happened to see this example.”

“But why would you touch on different areas of study in a math class?” You say without taking a second breath.

Ms. Williams smiles again. “This is very common in our school. I am sure Mr. Wraga next door will also get into some math in his literature class since he knows my course syllabus. We try to keep our teachings interdisciplinary as much as possible. I receive feedback that kids enjoy it greatly. I understand your concern about the tests. However, testing is the very last thing we think of. Most of our students do well at those tests anyway, and those who cannot do so well are seen to be still successful mostly as artists or musicians…”

There is a long pause and silence now, but hurricanes are happening in our minds. How is it possible? What kind of philosophy is this school following? Is it the principal who leads these teachers like a conductor leading an orchestra? As Ms. Williams answered our questions, more questions kept popping up in our minds. The bell rings again, and the break is over. We thank her for letting us sit in the class. We make our way back to the hall again, and I am already elated with the intelligence of these students. You look at my eyes without saying a word, and smile: Room 115?

Now I am going to ask you a “Fill in the Blank” question. There are political, economic, cultural, oppressive, feminist-based, family guidance-based, place of birth-based, religious, sociological reasons why woman… (Fill in the blank with: Cover or not cover their hair)

To understand the issue of head covering it is important to realize not all women choose to cover or not cover based on the same reasons. For example a woman may cover simply because she was born in a village in Sivas, Turkey, and this may come naturally. She will see it as something people in her family have been doing for hundreds of years, and might not even give a second thought to the practice. A woman born in Utah, USA may not cover because she has never seen anyone doing it in her family and might not even think about it. Both of these women are not consciously given decisions. They are just the way they are.

Another example may be that a woman in Pakistan, going to a more religious school, may cover not to stand out because she is afraid of peer pressure. And a woman in England going to a liberal school may be afraid of covering because she will stand out and be subjected to a different form of peer pressure.

In different sects of Christianity, Judaism, or Sikhism women may choose to cover their hair. Similarly, they may choose to shave their head if they are practicing Buddhism. Some Muslim women may cover, and others may not. So as you see, the argument about to cover or not to cover is really endless, and as far as I am concerned, is a time consuming debate which could go both ways depending on who is arguing it, and why they are arguing it. Arguments will usually take people nowhere because people going into the argument already have a predetermined opinion. During an argument, the only thing they are focusing on is defeating their opponent. So they are constantly thinking of coming up with new ways to prove why “they are right”, and even if they have not been able to convince their opponent by the end of the argument, they have convinced themselves even further by finding 100 more reasons on why “they are right.” So no, I am not here to offer you my argument on the topic. But instead I am here to share. I will share why I choose to cover and what I feel when I cover, realizing this is utterly personal. I am not speaking on behalf of all Muslim women, nor am I speaking on behalf of what is the right thing to do. I am speaking on behalf of my experience with the Muslim veil; so I can grow, and perhaps you can grow, and by the end perhaps we might be a little more inspired compared to our starting point before this article.

I come from an international family, so I was not raised Muslim. I embraced Islam at the age of 22, only a couple of years ago. My encounter with Islam didn’t come from my family or friends, but it was rather personal. I see it as something that was meant to be and so it happened.

In the days when I used to do makeup and my hair, I would say I could bring some attention to myself; yet no matter how much I dressed up, there was always a woman more beautiful than me in my immediate surroundings. Before submitting to Islam, I did try to compete and shine and draw attention, and I really think that was necessary for me to understand the meaning behind veiling.

It happened very suddenly. I was a student, doing my bachelor’s in the USA. I didn’t really think about it, nor did I really weigh the consequences. One night, I was turning in my bed, from left to right, right to left, unable to sleep and the next day I went out of the house with a black scarf on my head combined with a Victoria’s Secret hoodie and loose jeans, to meet my friend. I texted my friend before meeting her; my text said: “Hey, so I don’t want to shock you, but I am coming to meet you with a Muslim head scarf.” So that is how my story started. But I am not writing to tell you my story; I want to write about the state of worship I feel after I covered.

There is no doubt that female beauty was created by God in such a manner that it almost screams out the beauty of the Divine. And yet, just as many ideologies such as Feminism have pointed out, female beauty and sexuality has been turned into a matter of pure arrogance between woman, dictated by an industry run by men, whose only desire is to make money out of it. To use it and abuse it. Unfortunately, something so Divine, has been turned into something so shallow. They have used it to sell their products and they have used it to control power. And I had bought their story: this is how I know the amount of damage it can cause to a woman. Because it also damaged me. A lot.

I was created fairly beautiful, but instead of being thankful for it, I always competed with it. Sexuality and beauty had turned into things I would compete for, things that I would look at jealously in other women, and realize other women envied in me. It was a cruel competition, when women’s magazines constantly bombarded me beauty products, fashion, surgical and non surgical ways to beautify myself so that I could hold my man’s eyes upon myself. Things I needed to do so he wouldn’t cheat on me. Then I would turn the page, simply turn one thin layer of paper to come across an article about self confidence and the keys to feel beautiful and sexy the way you are. Between two millimeters of thickness lay two incredibly huge concepts that women have been enslaved to. We’ve produced this race that nobody will ever win; and that is the exact point of producing it in the first place. Feeding our ego that makes us feel so good when we declare our beauty to the world, and betrays us when something better comes along.

My aim with my veil is to internalize the philosophy of Rumi, who said, “Die before you die.” I tell myself: “It’s ok, there is no race, step aside. Be humble. Keep your beauty within. Liberate yourself from things that don’t matter. Be afraid that one of your sisters may feel pain in her heart because she feels less because of your beauty. Understand that the most precious creation in this Universe is a human heart. Be sensitive toward the women who have lost their families because of the cruel sexuality games. Be sensitive to those who are going through the pain of anorexia. Care for the ones who are depressed because of their weight. Care for the women who have been used and abused by rich business man only to be thrown away like a piece of garbage and who are feeling lost and empty inside. Don’t judge the women who don’t cover. Don’t judge women who have sexual relationships in return for money. Don’t judge anorexic women trying to models. But instead, care for them. Be sensitive to their feelings, to their inner battles. Step aside from the silent completion that is going on between them, hide your sexuality and let women who are in the competition feel safe in your presence. Be their shelter. Allow her to look at you and know that you are out of the game. Try to give her a moment of peace while she is with you because only God knows the struggles she is going through. Suppress your ego. Know that your value does not depend on how you look but depends on your spirituality. Take every part of ego in your heart and crush it. Crush your desire to be superior to other human beings, in every single aspect. Internalize it in every possible aspect of your life, including spirituality, physical beauty, success, fame or money. Love them, care for them, nourish them. So before going out from your house, first wear your veil over your heart that will protect it from the evil in the world, then complete it with your physical veil. Be at peace. Smile like the Virgin Mary…”

And quite surprisingly, when I was in the Western world, the moment I tried smiling like Mary, I would encounter people acting like Jesus. I am in no means saying veiling is the only way to accomplish this, but I am saying that veiling, together with other practices, has led me to this path and I am very thankful for it. Veiling has become a means of healing for my heart. And for the first time in my life, I felt satisfied with how I looked, which led to self confidence and internal peace. No matter what I say, I can’t express myself better than Rumi did, so I will finish with a quote from him:

“With God two ‘I’s cannot form. You say ‘I’ and he says ‘I’. Either you die before him, or let him die before you, then duality would not remain. But it is impossible for him to die, either subjectively or objectively, since he is the ever living God, the undying. He possesses such gentleness, that if it was possible, He would die before you so that duality may vanish. But since it is impossible for him to die, you die, so He may manifest himself to you and duality may vanish.”

How could this piece of information solve my problems? This little sentence cannot really answer all of life’s possible dilemmas, can it?

I am walking home on the unusually dark street. I am only used to seeing it in the brightness of day, when the flowers are in stark contrast to the shortly trimmed grass and the voices of other kids fill the air with their sweet, bell-like melody. It has been a long, long day at my best friend’s house. We have played hide and seek for hours, we have painted suns with her new water colors. But it is late now and my big brown eyes are almost closing. As always, I do not want to admit that I am tired. It seems shameful and boring. Only old people get tired! To the bouncy, curious 6 year-old that I am, sleep is the ultimate waste of time, especially when constant adventure is waiting around every corner.

It would have probably seemed frightening to see the neighborhood so empty, so suspiciously silent if I had to walk home by myself. My excessively wild imagination would have made me shudder at the thought of all the horrific monsters, dragons, witches and ghosts whispering and quietly planning their evil moves in the darkness. But I am not alone. A strong, tall man is walking next to me, holding my little hand. Dad. He is there to guide me through the summer evening. His presence makes the place seem warm and inviting. The dim lights coming out of the windows of the houses around me appear to soften the atmosphere, making the moment almost dream-like.

I suddenly remember a very important question I wanted to ask him. I have been wondering about it all afternoon but the logic of it seemed to be beyond me. It is undoubtedly an adult matter. I turn up to gaze at his friendly round face and ask with urgency:

“Dad, which side is better, the left or the right? I can’t decide which one is my favorite.”
He smiles from under his black moustache and wisely answers, his green eyes sparkling:
“The left of course. It’s where your heart is.”

Adults have it so easy. They simply have all the answers. Of course the left side is the best one! I nod, completely agreeing and feeling overwhelmed with my father’s undeniable expertise at life. I am also a bit disappointed that I did not reach the conclusion myself. I wish I was like him.
…

From that day on, I had no doubts. Every time I had to choose between turning left or right at an unfamiliar cross roads, I chose left. Every time my best friend wanted me to choose in which of her two clenched fists she had hidden a candy, I chose the left one. I never doubted my dad’s conclusion for a second. Choices, choices… who said they were so difficult?

My father died shortly after that walk. Nobody warned me that my source of endless adult wisdom would abandon me and my beautiful mother so abruptly. I did not manage to ask him even one hundredth of my questions. I could not ask him why boys were so annoying at kindergarten or why my first grade teacher had such an enormous belly. I knew he would have had the explanation. He would have dispersed the fog of my confusion in an instant.

Later, my questions changed but I still wished my dad were there to help me with the riddles. Why were boys even more annoying as I got older? How could I heal my broken heart? The more I grew, the harder the questions became. Why did he have to leave so early? Would he be proud of me? Was I making the right choices? Did I choose the right university? What would he think of my boyfriend? I had the feeling he might not have had all the answers. I was starting to realize that nobody does. But I wanted to ask him all the same.

I had so many questions but so few memories. The more time passed, the less I remembered. I remembered he was so fun, that he would play with me and a balloon in the living room until it was time to go to bed (and even a little longer when my mom wasn’t watching). He liked to fish; it was his passion. He had many friends, and our apartment was always full of smiling, warm people.

With time, however, I started forgetting these memories. I forgot the important details – I no longer remembered his smell, his voice. The most difficult was that I did not have any recollection of his words to me. I craved to know his opinion, to have his advice, to feel him guiding me once again. But the only real memory I had of his wisdom was the short little answer to my silly childish question. The left side was better because my heart was there.

How could this piece of information solve my problems? This little sentence couldn’t really answer all of life’s possible dilemmas, could it? It couldn’t tell me how my father first knew he was in love with my mom. I will never know that. It could’t tell me if he would approve of me studying abroad. Had I wasted my time with my dad on a meaningless, pathetic little discussion …

Forgetful creatures we humans are. If we live abroad long enough we could forget our own language, they say. I’ve also heard that, once vested with too much power, some people forget where they came from. This is a dangerous kind of amnesia. It can, of course, be a good thing – they say forgetting helps you heal faster, helps you deal with loss and pain. This, they say, is the good kind of forgetfulness. In my case, loss and pain did not disappear with time. Only memories.

This stupid human nature tricked me – I suffered the worst kind of amnesia – I was forgetting my father. It felt like I was being unfairly robbed of the little I had left from him. As a teenager, I tried to rebel against this stupid memory loss. I wanted to simply turn off all my thoughts about him, I excluded him from all conversations; I would not say the word ‘dad’ – I just skipped it. But it didn’t help. Late at night, I kept looking at pictures of him from our summer vacations together, hoping a memory would jump at me and help me get to know him better. But it never did.

The only real memory I had left was the silly conversation in the evening street. It was perhaps quite illogical of me but with time, I grew to believe that my precious recollection could, in fact, guide me through life. I chose to make the best of what I had left. My only memory of my father’s words became my life motto. ‘Follow your heart.’ It might sound cliche but I sure did not take it from the movies. It’s true that he never really said that to me. But I believe he meant it. I believe that if he could sit with the already grown-up me tonight for a cup of hot chocolate by the fire, he would tell me exactly that: to follow my heart. His moustache would be gray or even white, but his sparkly green eyes would be the same. He would tell me to follow my heart. After all, he was a wise man, how could he not agree?

This motto helped me finally answer my endless questions. It wasn’t my father doing all the work for me. I had to solve the puzzle myself. I simply followed my heart. I followed my heart when I chose to study law – I wanted to fight for justice. I followed my heart when I chose to go abroad – I wanted to help my inspiring mother have a better life. My heart took me places that were not easy. I had to learn to survive on my own among strangers and build my life from scratch. It was scary and it made me doubt my heart. My human nature had a tendency to betray, and this made me fear, and fear made me weak. But my heart never disappointed me. I stuck with it and it brought me to magical kingdoms filled with love, compassion and friendship. I will follow it again and again, and I will not hesitate. I have learned to trust it, because it knows best. And I know my father would approve. After all, he is also in my heart. He is still holding my hand, guiding me through the darkness with a smile under his moustache. And he would be proud of me.

I don’t really need to know all the answers. Nobody ever does. Some people know too much and yet they are not happy. Plus, where is the thrill of knowing everything? Where is the adventure? I am blessed to have what I have: my family, my friends, my love and my precious memory to show me the way. Supposing I have inherited my father’s wisdom (and I like to think that I did), I should be alright. Don’t worry about me.

Worship is essentially categorized into two sections: worship through financial/material means and physical/bodily worship. This categorization does not mean they are totally unrelated; in many ways, they are interconnected. For example, the daily prayers that we perform with our bodies certainly have material aspects, like time and place. As a matter of fact, the inner and outer conditions that are required for a proper prayer (like cleanliness, washing, dressing, etc.) are also related to the material world, too.

Alms is a kind of fiscal worship, but it also requires one to labor in a job or be physically present in the marketplace, so as to achieve a certain degree of wealth from which to give charity. The Hajj, the Muslim pilgrimage to the holy lands of Mecca and Medina, is a financial worship, in one aspect, and a physical form of worship, in another: a Muslim has to be financially able to afford the travel to the holy lands, where he or she has to endure physical difficulties, like the long trip and certain rituals, like circumambulation around the Ka’ba, standing vigil all day, etc. Fasting, too, may be considered within this frame. Four of the five essential principles of Islam have a considerable association with the material world as well as the spiritual one.

In today’s world, it is important to contribute to good religious services by alms, charity, and donations. But such financial contributions do not absolve one from other forms of worship and good work that need to be performed physically. For example, Abu Bakr had been among the well-to-do of Mecca when he met the Prophet. Bu he spent all his wealth for the sake of Islam and he had nothing to leave behind when he died. He also physically participated in the emigration to Medina and he also fought in many battles.

Financial worship may be more important at certain times. But, this is not an absolute truth. It varies depending on time, place, and the respective conditions of people.

We can assess the issue from two perspectives: 1) Giving less or more charity depending on wealth; 2) giving within certain parameters. There exists a distorted and incorrect understanding among some believers. They say: “My financial situation is not high enough, I do not own a fortune; so, I am not obliged to observe any financial worship.” No; this thought is absolutely wrong. Every single person is obliged to observe his or her responsibilities within the capacity bestowed upon him or her by God Almighty. However much or little one earns, believers should always seek God’s good pleasure by giving in charity as much as they can, for God considers sincerity, rather than the amount given. In the words of Bediuzzaman, “An ounce of sincere worship may sometimes be superior to the one that weighs pounds but is not practiced in sincerity.” As a consequence, every single person is obliged to mobilize on the divine path to God’s contentment.

It is very difficult for a person to both give away in charity and maintain his or her sincerity. Those who can manage this will surely be rewarded beyond measure. If one can overcome the welfare and comfort that come with wealth, can avoid ostentation, and can keep their sincerity and connection with God strong, their rewards will surely be abundant in proportion to the difficulties they face.

The second aspect of the matter relates to the parameters and guidelines for such donations. There are certain minimum degrees for financial obligations in charity. In the case of Islam, for instance, it is compulsory for wealthy Muslims to give a minimum of 2.5 per cent of their annual wealth in charity. There are other rules for wealth in gold, silver, commercial goods, crops, etc.

But we have to remember that these are minimum figures and many lofty goals and good services cannot be attained through merely giving these minimums. Therefore, every single individual should work hard to donate beyond the minimum amount of obligatory alms. We wholeheartedly believe that whatever is given today in the name of God will be multiplied by the thousands in the next life. Yes, everybody is obliged to serve on the way to God with his or her self and goods. But there are no limiting criteria; everything is relative.

Even if we gave away all we own on the path to God, we should still see it as a very minor sacrifice when compared to the ideal we have been wishing to construct.

40 percent of smokers begin between the ages of 15-19. According to researchers, the intensity of spiritual-psychological and social problems between the ages of 13 and 19 puts youths under a higher risk of starting smoking. Smoking as an adolescent can be related to low self-esteem and academic problems. It is an established fact that teenage smoking is the most influential risk factor for adult smoking. A young person looking for a role model can be influenced by one’s parents, teachers, and friends. Family structure and social environments are influential regarding smoking and other addictive behaviors. Keeping away from smokers reduces the likelihood of smoking.

It is reported that light depression increases smoking, and that regular smokers’ have higher incidences of depression and suicide when compared to non-smokers. Smoking rates are higher with those who do manual labor, who have smokers among family members or close friends, who live in urban centers, who have a high income, who work under difficult conditions, who have a history of social problems, and who are male. It is also reported that 94% of people who smoke more than three cigarettes a day at the beginning become addicted in the long run.

Why do people insist on continuing a behavior they know to be harmful or that they cannot give up easily even if they wish to? There are various reasons for this. First of all, human beings do not only make decisions and act within the control of reason, logic, willpower, and conscience. Cigarettes contain addictive chemicals that stimulate the brain’s pleasure center. Developing an addiction weakens willpower. When individuals realize how dangerous this addiction is, it is mostly too late to give up, since it takes significant willpower. We act not only based on logical information, but on intense feelings, too. Thus, a person continues to smoke in spite of knowing the dangers. A person’s degree of psychological and spiritual “hunger,” the strength of their feelings, and a failure to meet other healthy goals can be contributing factors to an addiction.

The World Health Organization defines dependence syndrome as “a cluster of physiological, behavioral, and cognitive phenomena in which the use of a substance or a class of substances takes on a much higher priority for a given individual than other behaviors that once had greater value.” Considering cigarette dependence, the person may find it really hard to break free from a vicious cycle beginning with thought, gaining velocity with feelings, and ending with the execution of a certain act.

In terms of the human brain and neurotransmitters, smoking causes nicotine to react with nicotine receptors. As a result of long-term nicotine intake, a neuro-adaptation increases the number of nicotine receptors in the brain. The brain develops tolerance to certain effects of nicotine. After a person has become neuro-physiological dependent, they begin to crave nicotine.

The effects of nicotine on the human body depend on the dose and have two aspects. The reduction of nicotine in blood causes symptoms of depravation, and its increase causes symptoms of poisoning. If a person smokes more cigarettes, and has free access to them, the amount required to achieve stimulation grows; their tolerance gets higher. Because nicotine is a psychological and spiritual stimulant, it often gives a feeling of temporary relief, which helps the smoker to forget their problems. This causes the smoker to draw a connection between smoking and a lack of worries, thus further affecting their reasoning and will power. Researches have shown that as the daily number of cigarettes increases, the habit shifts from the critical phase to the supercritical, and that psychological dependence turns into neuro-psychological dependence. 75-80 percent of smokers wish to give up smoking, and one third of dependent smokers attempted to give up smoking at least three times.

Phases of treatment

The purpose in treatment is making the smoker give up the habit in the long run. The first goal is to get the behavior under control by reducing the amount of cigarettes, and then, finally, cutting them out completely. A set of psychological thresholds smokers need to overcome are defined. Each of them is passed by overcoming different psychological and social obstacles.

1. Not being aware of the damage and not taking any steps for change: At this phase, the smoker does not calculate the possible harm of smoking and thus does not wish to give it up. When the subject is mentioned, it is dismissed by means of certain defense mechanisms. Those who wish to help the smoker must know this situation, and they should never engage in a dispute about smoking; by using soft spoken words, they should patiently try to make that person feel the grim realities of smoking.

2. Beginning to think about giving up smoking: At this phase, the person states that he or she will give up smoking whenever the subject is mentioned. The person also expresses being aware of the dangers and being in need of help to give up. However, taking action can sometimes take months, or even years. At this phase, the person should make a self-evaluation for the sake of putting one’s knowledge to real life practice, and to help them face their conscience. Those who wish to give up smoking had better prepare a list of the advantages to not smoking. Sincerity and empathy shown by the person to help the smoker are the most influential help; a single look or word might have an adverse effect and cause a relapse.

3. The preparation: The person is ready to give up smoking. At this phase, it will be useful to prepare a practical plan by benefiting from the tips of those who gave up smoking successfully. The date to give up should be set, preferably a meaningful day for the person, such as a birthday or anniversary. For spiritual support, it can be useful to previously announce the day to give up smoking to the person’s friends and family.

4. Action: The person has quit smoking. Having a small ceremony can be beneficial, as it creates a sense of psychological and social obligation; in the interest of these obligations, it’s important the person receive social support throughout the process. The person should keep away from people and places that make them feel like smoking. Exercise is a good way to combat any urges. When the person feels an urge to smoke, one must take a deep breath, and then release it slowly after holding it for some time. They should know that an intense urge to smoke only lasts for two or three minutes and soon subsides.

5. Continuing the newly acquired good behavior: At this phase, the person must be resolved not to relapse. At this point, the issue depends on the person’s freewill. It will be useful to reward ones’ self for not having started again. One of the most important components of treatment is helping the smoker develop proper interests and hobbies so that they are not tempted to start smoking again. Others around the person can provide positive psychological support. It is narrated that one drunken man came to visit Rumi, but his disciples tried to get rid of him with harsh treatment. On seeing this, Rumi remarked: “He drank the toxicant, but you have become intoxicated.” In the same way, we must also act with magnanimity, tolerance, and a feeling of responsibility to save our friends from such a dangerous habit.

Smoking is a habit that can be given up and treated

Is it a wise strategy to give up smoking all of a sudden? Is it possible? Is it advised to give it up gradually? Answers to these questions differ from patient to patient. First and foremost, giving up smoking depends on the person’s own wish, resolution, and willpower. It is possible to give up this habit. According to the WHO, treating smokers are among a doctor’s duties. It is known that as a consequence of anti-smoking campaigns and activities, millions of people gave up smoking. As the average rate of success remains under 10% for those who receive no help, we need to provide as much support as possible and encourage people to be healthy.

None of the methods for giving up smoking are 100% successful on their own. The best results are obtained when medical treatment supports the psychological, mental, and spiritual processes. Medical treatment include symptomatic treatments that target the feeling of deprivation that arise after giving up smoking and using other drugs to lessen the wish to smoke.

References

• Heatherton, Todd F. et al. 1991. “The Fagerström Test for Nicotine Dependence: a revision of the Fagerström Tolerance Questionnaire.” British Journal of Addiction 86:1119-1127.
• JC Norcross, Krebs PM, Proschaska JO. 2011. “Stages of Change.” J. Clin. Psychol. Feb. 67 (2):143-54.
• World Health Organization http://www.who.int/mediacentre/factsheets/fs310/en/index.html. Accessed March 9, 2013.

Basal ganglia subcircuits distinctively encode the parsing and concatenation of action sequences.
Jin et al. Nature Neuroscience, Jan 2014.

When we learn to play a musical instrument – say the guitar – first, we have to learn notes, scales and chords; only then we will be able to play a song. The very same rule applies to our basic functions. For example, when we learn how to read, we first learn the alphabet and the rules of grammar, and then we start making sense of sentences. Neuroscientists have been intrigued by this process for many years and they have wanted to understand how our brains efficiently perform complex cognitive functions by connecting separate elements to produce a unique meaningful sequence. A recent study shed some light on this very important question. Scientists found that a specific area of the brain, the basal ganglia, can signal the integration of individual elements into a behavioral sequence. Scientists designed an experiment where they first trained mice to perform gradually faster sequences of lever presses. This behavioral test is very similar to a person learning to play a guitar solo at an increasingly faster pace. Then, they recorded the neural activity in the basal ganglia of mice performing the task and discovered that basal ganglia neurons treat a whole sequence of actions as a single behavior. This mechanism is called “chunking,” which allows the brain to efficiently organize memories and actions by integrating individual sequences. It seems like the basal ganglia implement the “chunking.” The basal ganglia are known to include two major pathways, the direct and the indirect. Scientists found that these two pathways show similar activities during the initiation of movement, but show differential activations during the execution of behavioral sequences. Interestingly, basal ganglia circuits are implicated in Parkinson’s and Huntington’s disorders, in which learning of sequences are compromised. Further studies will reveal a more mechanistic understanding of sequence integration in the brain and potential interventions to enhance it in neurological disorders.

Single Gene Separates Queen from Workers

Ubx promotes corbicular development in Apis mellifera
Medved V. et al. Biology Letters, Jan 2014

In a hive of honey bees, the queen and worker bees have very different jobs. A new study shows that a single gene called Ultrbithrox (Ubx) separates a queen from worker bees. The Ubx gene was previously known to control leg and hindquarter development in bees. Interestingly, researchers now identified three functions for Ubx specific to worker bees. First, Ubx promotes the development of a smooth spot on the hind legs where the “pollen baskets” are located. Second, Ubx directs the formation of eleven perfectly spaced bristles on the section of the leg called the “pollen comb.” Third, Ubx mediates the formation of the “pollen press” which is a protrusion that helps pack and transport pollen back to the hive. Essentially, the Ubx gene promotes the development of three different physical structures on worker bees so that they can collect and transport pollen. Researchers confirmed these findings by silencing the Ubx gene genetically in worker bees and found that specialized leg features, including pollen combs and pollen presses, completely disappeared in the absence of the Ubx gene. Moreover, analyses of other bee species in the region revealed that the size and complexity of pollen baskets are directly correlated with the social behaviors of the particular bee species, suggesting that pollen baskets have yet-to-be-identified roles on the social behaviors of bees. Furthermore, the pollination of 35 percent of the world’s crops (with a $216 billion market value) depends on bees carrying pollen from one flower to another. This study might help us to develop new genetic approaches to make bees better, more efficient pollinators and to ultimately combat the worldwide pollination problem.

Molecular Switch in Aging Blood Cells Discovered

A canonical to non-canonical Wnt signaling switch in haematopoietic stem-cell ageing
Florian MC et al. Nature, October2013

Every single cell in our body ages over time. The aging of a cell is typically characterized by the progressive loss of physiological function and increased vulnerability to death. The aging of our cells/tissues/organs is the primary risk factor for any human diseases. One critical cell type that dramatically changes its properties during aging are blood stem cells, aka Hematopoietic Stem Cells (HSCs). Young HSCs have the capacity to differentiate into the diverse lineages of erythroid, lymphoid, and myeloid cells. Young HSCs are polarized (asymmetrical) cells, in which distinct cytoskeletal proteins (also called the “polarity complex”) are asymmetrically distributed within. However, the aged HSCs are mostly apolarized (symmetrical) cells and they differentiate only into lineages of myeloid cells (including, red blood cells, macrophages and monocytes) rather than lymphocytes (white blood cells in the immune system). The molecular changes in aging HSCs have largely been unknown. A recent study published in Nature shed some light onto the molecular identity of the ageing HSCs. Scientists showed that ageing HSCs have higher levels of a secreted protein called WNT5a, whereas the young HSCs have almost no WNT5a protein expressed in the cell. Moreover, the increased levels of WNT5a are found to attenuate the levels of the “polarity complex” proteins in HSCs and thus result in apolarized cells, which resemble the aging HSCs. Furthermore, transplantation studies revealed that increased WNT5a levels cause aging-related phenotypes and low Wnt5a levels promote a rejuvenation process in mice. These findings show that Wnt5a is the key molecule that controls the shift between young and old HSCs. Therapeutic approaches using antagonists of the Wnt5a molecule could potentially alleviate aging-related pathologies in the patients with a variety of blood diseases.

As planets have been moving like whirling dervishes around the sun for millions of years, the Milky Way and billions of galaxies in the universe constantly keep turning in space, whose boundaries we are unable to define, in a realm of ether. As the world completes rotating around its own axis in 24 hours, it orbits around the sun with a speed of 30 km/hr and it does not even make a second’s delay in completing its yearly tour. A crowded family formed by the other nearby worlds and their satellites are travelling toward the Vega system with a speed of 220 km/second. Thanks to this rhythmic order, the orbits of planets and their positions at a given date, the times for lunar and solar eclipses, and changes with the length of days and nights, can be predicted years in advance, or calculated for historical times. The repetitive nature of these movements and continuity of the present order, for millions of years, show that everything depends on a certain plan and law, and that nothing acts on its own. There is no place for coincidence when things happen within a frame of laws, where order and rhythm exist.

The continuity of existence depends on the repetition of existing motions within a certain period – namely, on rhythmical motion. The cessation of motion in the cosmos would mean the non-existence of rhythm. It is not possible to talk about rhythm without motion and activity. This movement in existence must have a meaning and purpose. It is exceedingly difficult to explain, with physical laws, why existence came to be and the purpose in this motion. In addition, why this motion began and how long it will last, cannot solely be explained with physical laws. However, there is great meaning in this harmonious turning; an unbroken bond in existence, and a unity. Everything uses a silent language to give a meaningful message to insightful hearts. Then, how is this message supposed to be read and understood?

As we understand from holy scriptures, existence is made subservient to humanity. Existence stands as a means for human comprehension of the meaning within. A person who can view existence with eyes of wisdom and manages to hear creation’s silent melody becomes enraptured with this rhythm and feels like a whirling dervish awed by the Divine.

Rhythm in nature

There exists a balance in nature and a meaningful bond between beings. As everything runs in harmony, beings both help and compensate for one another. The sun, the earth’s source of energy and light, and essential for the continuity of life, is made dependent on a certain order with its rhythmical motion; the world and other planets move in accordance with this main rhythm. Day and night happen by the earth’s spinning around its axis, which is another rhythmical and constant occurrence. An absence of rhythm causes uncertainty and the situation is defined as chaos. If the future is completely uncertain, it gives way to utter chaos and life on earth cannot continue.

The holistic and integrated nature of beings is reflected in human biology, as it is in all living beings. Humans can always perceive, in daily life, that the motions in the universe are in a rhythmical order. As a person comes to this world connected with these rhythms; one can feel their effect in every stage of life and in one’s own body. The circular motion that occurs with the periodical repetition of minutes, hours, days, seasons, and years influences us. The inner rhythm we call our “biorhythm” is adjusted in accordance with the order outside, and there is a 24-hour periodical rhythm in daily life. Every individual has an innately given, peculiar, and distinctive bio rhythm special to the person’s biological and spiritual structure. As in human beings, a periodical rhythm is observable in many living things’ metabolism, heartbeat, and bodily functions, like respiration and sleep; this is known as the circadian rhythm. If the rhythms of living beings are upset, their biological balance is also upset, a situation which can sometimes cause death.

There is no place for coincidence in the universe; everything runs in a regular order established by the One of infinite wisdom. What brings order to life is the existence of rhythmical motion and the continuity of this order, which gives people a sense of security and makes life easier. One can make daily, weekly, monthly, and yearly plans. For example, the fact that the sun’s motion depends on certain physical laws that can be defined with mathematical formulas, and that we see it rising at a certain hour from the same direction every day, gives a sense of comfort to our mind and feelings. Most people do not even worry whether the sun will rise the next day. A person with sound reason does not fall into contradictions while observing occurrences and looks to future with trust. Thanks to periodical occurrences, a person finds a beauty in one’s memories and feelings by remembering the past. These recurring seasons can help us to remember things that, otherwise, might be forgotten.

As an inherent quality of human nature, a person wishes to see an order to social life and expects consistent behavior from others. People with consistent behavior are more preferable as friends and inspire trust in those around them. The order formed as a consequence of individuals’ living in harmony can be seen as social rhythm. Just as a social life that respects others’ rights, and acting in accordance with the existing order, is peaceful and harmonious, a social life that runs counter to the idea of order and trust can lead to chaos and unrest.

Arts

Laws prevalent in existence can also be expressed with arithmetical equations. Mathematical curves, fractals, number series, and many other things reflect a rhythmical pattern and a plan. For example, works executed with the proportions of Fibonacci numbers and the golden ratio give aesthetic pleasure to viewers. The eye perceives numerous patterns and motifs formed by ranges of colors, and the ear perceives all melodies and sounds as rhythm. For a person who views creation with eyes of wisdom, the positions of leaves on a tree, a soaring bird, a flowing river, and all of spring’s colorful blossoms are causes of admiration and enthusiasm. Beauty appeals to human nature. And what lies in the essence of all art is aesthetic beauty and harmony, which evoke this feeling of admiration. The human reason, spirit, and emotions have their share from the mysterious activities observed in creation; they express these through art. An artist is essentially inspired by this order and harmony in the universe. If art is the name for sensing this rhythm and harmony in the universe, then the artist is a person who expresses this rhythm in one’s works. Those who grasp this fine meaning and aesthetic beauty in creation can be said to have caught the true spirit in art.

Music is the art where rhythm is sensed best. The patterns and harmony in music perfectly agree with the harmony in nature. Perhaps, how music appeals human feelings and gives us delight is a consequence of such a correspondence. A person’s recognition of this harmony and rhythm in the universe makes one conform to it and become unified with existence.

To conclude, humans have not been left to run wild in this world; an order is needed for their material and spiritual life. The balance, harmony, and beauties existing in creation are reflected in human nature as well. Without a rhythmically working order, the balance of life will be upset, chaos will begin, and maybe the world will come to an end!

It’s not just modern medicine that utilizes bees and their products for healing. A clay tablet that dates back to 2000-2100 BC describes the healing properties of bee venom. In 1935, Forapin, which was isolated from bee venom, was introduced into the market. It’s still being used. Bee venom is collected by placing a small panel, which looks like a grill, in front of the bee hive. The panel is composed of metal wires in which low voltage electric currents flow. The entrance to the hive is through these wires. The bees that are entering or exiting the hive are subjected to a mild electric shock, and sting the panel with their needle as self defense. Meanwhile, the bee venom flows into the glass plate underneath the panel. Bee venom is collected and turned into a powder form without harming the bee.

The chemical composition and effects of bee venom

Bee venom is a colorless, odorless, clear, and water soluble liquid that is resistant to cold and hot temperatures. In normal seasonal temperatures, this venom dries up in 20 minutes and loses 65-70% of its weight. It takes a yellowish brown color after it is dry. 10,000 bee needles are needed for one gram of bee venom.

18 different bioactive molecules were found in the composition of bee venom. Some of these are: Melittin, adolapin, apamin, mast cell degranulation, histamine, phospholipase A, peptide, dopamine and hyaluronidase. These molecules show the characteristics of amino acid, protein, fat, sugar, and enzyme. Melittin and adolapin protein are anti-inflammatory; apamin increases nerve transmission; and mast cell degranulation is equipped with characteristics to help reduce allergies. Mellition, which is composed of 26 amino acids, is the main toxin molecule of the bee venom. Melittin triggers the synthesis of the cortisol hormone that suppresses inflammation and increases the resistance of cell walls. Melittin also triggers the immune system cells that prevent the formation of free radicals, which normally damage cells and tissue. As well as being antipyretic (fever decreasing), adolapin is also a pain reliever and also plays a role in the prevention of cyclooxygenase that are a cause of infection. Apaminin, which consists of 10 peptides, is thought to play a role in healing a damaged nervous system.

Low concentrations of mast cell degranulation proteins cause the synthesis of histamine, which triggers an allergic reaction; whereas high concentrations of it play a role in preventing these reactions. Although these molecules are called venom, they are provided with remarkable healing characteristics.

Treatment with bee venom

The fact that treatments for rheumatism are not completely effective has persuaded patients and healers to look into complimentary treatment techniques. Bee venom has gained acceptance as a complementary healing technique in China, the US, and Europe. Apitherapy centers have been popping up in these places – and the best method to apply apitherapy is by using bee venom.

The bee sting is mimicked by injecting bee venom into or underneath the skin, though creams or capsules of bee venom also exist. The injections function in a way similar to an actual sting, or to acupuncture. Acupuncture prevents pain by blocking the brain and spine paths (opioid and alpha 2 adrenergic receptors) that cause pain. Similarly, a bee sting stimulates the secretion of endorphins, which are a pain relief molecule. Therefore, in Chinese medicine, it is more common to apply the bee venom through acupuncture. In some cases, api-acupuncture is practiced by combining both treatments.

The treatment is started by injecting a small amount of bee venom underneath the skin to see if the patient will respond with an allergic reaction. If no allergic reaction occurs, the treatment is continued with one or two bee stings or injections. The treatment is carried out three times a week, by increasing the number of bee stings and injections each time. The treatment may cause allergic reactions in the patient that result in pain, swelling, itching, redness, or – very rarely – death. Therefore, as with every practice, treatment with bee venom should only be practiced by experts, and should not be tried by inexperienced healers.

As well as rheumatic complaints, bee venom is used for the treatment of arthritis (rheumatoid arthritis), joint calcification (osteoarthritis), bone weakening after climacteric, muscular rheumatism (fibromyalgia), and chronic pain.

In a study conducted with 80 inflamed articular rheumatism patients, 40 of them were treated with bee venom twice a week for two months. The rest of the patients were injected with physiological serum. The first group showed significant improvements on sensitive and inflamed joints, morning stiffness, and pain.

In a similar study, patients with inflamed joint rheumatism were injected with bee venom three times a week for three months, and there was a significant decrease in patient complaints. This study also proved that bee venom can be used for the treatment of inflamed joint rheumatism.

The healing quality of bees has long been noted. If we ruminate on this gift, it’s hard not to admire its wise design.