Biggest extinction in Earth’s history caused by global warming—and how it could happen again

Penn JL et al. Temperature-dependent hypoxia explains biogeography and severity of end-Permian marine mass extinction. Science, December 2018.

Some 252 million years ago, long before dinosaurs, the vast majority of species on Earth were wiped out in the “Great Dying,” the worst mass extinction in our planet’s history. Up to 96% of all marine species and 70% of land animals were killed off during this event. Scientists have been trying to find the cause for this catastrophic event, which marked the end of the Permian period. One study suggested that a type of microbe spouted large amounts of methane into the atmosphere. Other studies suggested the event was triggered by a series of volcanic eruptions that released deadly amount of carbon dioxide into the air and led to cataclysmic ocean acidification. A new research study now claims that the Great Dying was primarily as a result of rapidly increasing temperatures. The researchers examined the marine fossil records and simulated the climate conditions to observe the effects of rising temperatures 252 million years ago. Researchers first ran a climate model with Earth’s configuration during the Permian period, when the tropical ocean temperatures at the surface had reached some 10 degrees Celsius (50 degrees Fahrenheit) higher. The model then reproduced dramatic changes in the oceans; oceans lost about 80 percent of their oxygen and about half the oceans’ seafloor became completely oxygen-free. To investigate the effects of these paleoclimate changes on marine species, the researchers then analyzed the varying oxygen and temperature sensitivities of 61 modern marine species including crustaceans, fish, shellfish, corals and sharks. Their calculations predicted that many marine organisms went extinct under these conditions, especially the organisms that lived far from the tropics were most sensitive to oxygen levels and they were nearly completely wiped out. To test this prediction, researchers analyzed late-Permian fossil distributions from the Paleoceanography Database and confirmed that species far from the equator suffered most during the event. The agreement between the simulations and fossils strongly suggests that climate warming and oxygen loss was a primary cause of the extinction. By 2100, warming in the upper ocean is projected to approach 20 percent of warming in the late Permian, and by the year 2300 it will reach between 35 and 50 percent. This study highlights the potential for a mass extinction arising from a similar mechanism under anthropogenic climate change. It is also a clear warning that Earth is on the path to another devastating mass extinction. According to experts, Earth could already be undergoing a sixth mass extinction that would kill off most animal and plant species. The International Union for the Conservation of Nature predicts that 99.9% of critically endangered species and 67% of endangered species will be lost within the next 100 years.

New target for therapeutic brain stimulation to treat depression found

Rao VR et al. Direct Electrical Stimulation of Lateral Orbitofrontal Cortex Acutely Improves Mood in Individuals with Symptoms of Depression. Current Biology, November 2018.

Researchers have finally found an effective target in the brain for electrical stimulation to improve mood in people suffering from depression. Stimulation of a brain region called the lateral orbitofrontal cortex (OFC) reliably produced acute improvement in mood in patients who suffered from depression. In a recent study, researchers studied 25 patients with epilepsy who had electrodes placed in the brain for medical reasons to locate the origin of their seizures. Many of those patients also suffered from depression, which is often comorbid with epilepsy. With the patients’ consent, researchers took advantage of those electrodes to deliver small electrical pulses to areas of the brain thought to be involved in regulating mood. The researchers focused their attention and the electrical stimulation on the OFC, which is a key hub for mood-related circuitry. Moreover, they specifically induced a pattern of activity in brain regions connected to OFC that was similar to patterns seen when patients naturally experienced positive mood states. The researchers applied these stimulation regimes while collecting verbal mood reports and questionnaire scores. Analyses of these reports revealed that unilateral stimulation of the lateral OFC produced acute, dose-dependent mood-state improvement in subjects with moderate-to-severe baseline depression. There is still substantial work remains to be completed before the deep brain stimulation (DBS) treatments could enter routine clinical practice. One major challenge in this study is to see whether stimulation of OFC produces durable improvement in mood over longer periods of time. Biomedical engineers hope to develop a medical device for patients with treatment-resistant mood disorders that can monitor brain activity in OFC and stimulate only when needed to keep that activity within a healthy range. Ultimately, it would be ideal if activity in mood-related brain circuits could be normalized indefinitely without patients needing to do anything.

How screen time can disrupt sleep

Mure LS et al. Sustained Melanopsin Photoresponse Is Supported by Specific Roles of β-Arrestin 1 and 2 in Deactivation and Regeneration of Photopigment. Cell Reports, 2018

For most of us, the time spent staring at screens on computers, phones and tablets adds up to many hours in a day and can often disrupt sleep. In a recent work, researchers now have pinpointed how certain cells in the eye process ambient light and reset our internal clocks, the daily cycles of physiological processes known as the circadian rhythm. When these cells are exposed to artificial light late into the night, our internal clocks can get confused, resulting in a host of health issues. A protein called melanopsin in these light-sensitive cells helps them process ambient light. Prolonged exposure to light causes melanopsin to regenerate and continuous regeneration of melanopsin triggers signals to the brain that inform it about ambient light conditions. The brain then uses this information to regulate sleep, alertness, and consciousness. In this study, the researchers turned on the production of melanopsin in retinal cells in mice and found that some of these cells are able to sustain light responses, but others lose sensitivity. Further investigations found that proteins called beta arrestin-1 and beta arrestin-2 help keep the melanopsin sensitive when exposed to light. One arrestin does its conventional job of arresting the response, and the other helps the melanopsin protein reload its retinal light-sensing co-factor. When these two steps are done in quick succession, the cell appears to respond continuously to light. This research uncovers the mechanisms behind how cells being exposed to artificial light confuses the internal body clock, and the ability to regulate sleep. It is hoped that this discovery could lead to new targets that could counter the impact of artificial light, for example by finding ways to influence melanopsin to reset the internal clock. This could lead to new treatments for insomnia, jet lag, and migraines.

Question: Why are the elite having difficulty in accepting truths?

Answer: In every period of history, as well as today, there exists an oligarchical minority who try to suppress people who think differently from them and who are not one of them. They wish to design the world according to their own will.

Defending rights

It is wrong to imagine that they can always dominate the society. There have been times, particularly during periods when religious and moral thought prevailed in the true sense, when they regressed and were condemned to remain in a narrow sphere. However, even when they had to withdraw, it is a reality that they retained their thoughts about enslaving society, and moreover, they kept on developing new projects and plans with the aim of moral destruction. When they gain the opportunity, they invade all areas of life, resort to brutal force and smash everyone who does not side with them.

However, this situation should not be solely attributed to their obstinacy and oppression. Other factors such as the heedlessness and negligence of the masses, the failure of virtuous people who could actually struggle against them to maintain a spirit of togetherness, and their acting without any forethought or plans, also play an important role in the emergence of this tyranny. Actually, seeing every trouble and hardship we suffer as a consequence of our own mistakes and wrongs is a piece of advice from the Qur’an. God Almighty, may His glory be exalted, states in the Qur’an: “Whatever affliction befalls you, it is because of what your hands have earned, and yet He overlooks many (of the wrongs you do)” (ash-Shura 42:30).

The late poet, Mehmed Akif, said that the sole true owners of right in this world were those who speak up for defending their rights. In this regard, merely shouting and making a fuss in the face of oppression and the violations of the oligarchical elite will not yield positive results. On the contrary, it is necessary to struggle by means of reason and logic. If we have been unable to defend certain rights, we must make every possible effort to reclaim them. The right to live humanly must be reclaimed by endeavoring within a legal framework of law and justice.

The powerful voice of truth

Just as it happened yesterday, today, the people who control the capital, power, government and certain high positions look down on the rest of the people as if looking down to the ground, and they see themselves as being so high up, as if they are looking at the firmaments. In our present time, their number has become so large that even calling them an oligarchical minority will not suffice. Surely, their power bears no importance against the strength and power of God Almighty and does not really mean anything for those who seek refuge in Him. The void that appears as a result of our inactivity and weakness is what makes power more meaningful, and the oligarchical minority is using that power against us.

It is not correct to think that such elites that leech off the people will always remain in such a position. One day, there may appear some among them who regret the oppressions they have committed, who become sincerely repentant, who change their feelings and thoughts, and prefer to live in a human way. We can see so many examples of this during the Prophet’s time. Although at the beginning of Islam, the majority of the believers were poor people—such as Bilal al-Habashi, Ammar ibn Yasir, and Abdullah ibn Masud—who worked near the controllers of wealth and power, the leading personalities of Mecca also came to be included in this blessed circle in later years.

By studying the identities of the people who accepted faith first and formed the center, it is possible to make some psycho-sociological analyses. For example, you can say that they had been seeking a savior to save them from the negative life conditions they were experiencing, and when they saw the prince of the Prophets with his truthfulness, decency, Prophetic intelligence and resolution, they ran to him with the intention of seeking refuge in him. Or, by considering that those people owned very few worldly possessions and did not have much to lose, you may think that it was easier for them to dedicate their lives to the path of God. You may also think that the Messenger of God’s treating those oppressed people with his immense compassion, opening his bosom for them and supporting them was a factor in their speedy acceptance of Islam. Additionally, you might also interpret the fact that people in abject poverty followed such an infinite light as a result of Divine guidance. However, no matter which factor you ascribe this result to, you see that the majority of the heroes that formed the first rank of Muslims were poor people disdained by those prominent in society.

However, there came the day when those prominent people, who accosted the Muslims at every opportunity and tried to smash them, also joined their ranks. For example, during the sixth year of Islam, the unpleasant invectives against the noble Prophet tugged at the humane feelings of Hamza, who took a stance against the polytheists in return. Abu Sufyan, who was unparalleled in obstinacy, took his place near the Messenger of God, peace and blessings be upon him, after the conquest of Mecca. Like him, so many leading figures from among the polytheists submitted to the truth and changed sides later on.

Nobody should be deprived of the goodness

On account of the reasons we mentioned so far, from the oligarchical minority who in their imaginations see themselves at the uppermost level of the caste system and behave as if it were their essential right to oppress others, God knows what potential heroes may appear and may lend you a hand with your ideal of establishing universal values. Even today, it is possible to say that its signs can be seen—not as showers but rather like dewdrops on leaves. There are people who have ample worldly means, seen by some as being at the uppermost level of their imagined caste system, who see themselves as having a distant worldview from you and whom you do not see as likely to share your ideals; when they witness the beautiful things you do, they may support the activities on the path of humanity and peace. You may see that some of them want to open a school somewhere, others wish to sponsor a university to be opened somewhere, while others want to provide a field for a new educational institution to be opened. As they also set an example for others with such services, those who see this will also wish to do the same.

Therefore, the duty that falls to us is taking care of all individuals in society without making any distinction. The thought that the reformation can only be carried out by poor or middle class people is not correct. These people may have welcomed the good things done and have opened the doors of their hearts wide from the very beginning. You may rather have spent time with them at the beginning. However, on account of the great scope of the tasks needed to be done for the sake of humanity today, it is necessary to spread our wings wide, and try to reach every place and every person. For this reason, it is necessary to make efforts to include those who have worldly means and look down on others. However, while making this effort, you should not forget that in order for them to accept the values you believe, although a single day or week may suffice for some, for some of them it may be necessary to make visits for a month or even a year.

Who knows how many times the Messenger of God, peace and blessings be upon him, knocked the door of Abu Jahl and communicated his message to him? Without getting angry or feeling bitter, he made use of every opportunity and tried to make him feel the truths of faith. Note that Abu Jahl was one of the prominent figures of the Banu Makhzum tribe.  Those days, the Messenger of God, peace and blessings be upon him, did not solely make visits to Abu Jahl, but also went to all the leaders of Mecca time and time again; he presented his message to them without growing weary or being broken down. Although Abu Jahl was not honored with faith, a day came when his son Ikrima accepted faith before the beneficence and compassion of God’s Messenger, peace and blessings be upon him.

In this regard, it is necessary to utilize every opportunity to reach all sections of society and to advance with alternatives. It is necessary to knock on everybody’s door without becoming weary, giving in to hopelessness, or feeling broken.

Radiation, which refers to emissions of light or particles, is a type of energy transfer. Radiation takes place at any given moment in the environment or the body. Among sources of radiation to which humans are exposed daily are sun rays, radio waves coming from devices such as mobile phones and TV sets, appliances such as ovens or irons that emit heat, and medical machines such as ultrasounds. The radiation emitted from devices and machines do not cause ionization. Ionizing radiation is made up of high-energy wavelengths or particles, and this is the kind of radiation we get from x-ray, CT, and nuclear imaging. This is used to penetrate tissue to reveal the body’s internal organs and structures. Ionizing radiation can damage DNA, and when our cells cannot fully repair the damage, this may result in DNA mutations.[1] The radiation which poses real danger to humans and has the power to ionize is when radioactive—or unstable—atoms decay and emit alpha (α), beta (β), and gamma (γ) rays.

The earth, air, water, and all living things are more or less radioactive because radioactive atoms are everywhere. The average person is annually exposed to radiation levels of 2.6 – 10 mSv (millisievert), which is not that alarming. The maximum limit recommended for people exposed to radiation for occupational reasons is 100 mSv. The lungs of a person who smokes one pack of cigarettes a day are exposed to an annual radiation of 106 mSv.

How can we protect ourselves?

It is recommended by the World Health Organization that children younger than 16 should not use mobile phones; when they do, their calls should not exceed 10 minutes. When purchasing devices, you should also take into account its SAR (Specific Absorption Rate). Prefer devices with a SAR<1 W/kg. It is also recommended to unplug electrical devices when you are not using them, to keep electrical appliances as far away from your head as possible, use the hairdryer for short periods and in intervals, and to avoid using mobile phones for long conversations (or use headphones!).

It’s also worth reconsidering whether using radiation-emitting devices such as mammography, x-rays, or ultrasounds are absolutely necessary. In 2010, the British Department of Health and Social Care banned using tomography for screening purposes. Another study in the US found that one in ten people are exposed to high levels of radiation because of medical tests.

The average radiation rates (mSv) a person was exposed to during use of certain imaging devices is as follows:

Researchers also found that employees in nuclear power plants were exposed to amounts of radiation that far exceeded allowable amounts.

Beware of radon

The natural radiation humans are exposed to most is the gas radon. Some matter with radioactive atoms such as uranium and thorium – both present in the earth since its birth – emit radon, which seeps through the earth and into the walls of houses and through gaps in plumbing. It is recommended to air houses at least 15 minutes every 24 hours as the only way to be protected from radon.

The resistance of living things

Creatures have been created with different forms of resistance to the elements, including radiation. For example, dogs have a lower resistance than humans, while many other creatures such as rabbits, tortoises, and fruit flies have a higher resistance. And then there is the cockroach, which can survive even a nuclear attack. The lethal radiation dose for cockroaches is an incredible 670- 1000 Sv, whereas it is 6-8 Sv for humans.

Scorpions are also much more radiation-resistant than humans. They can withstand up to 1500 Sv, an amount that is 250 times the maximum dose humans can take. Studies have found a correlation between the strength of a scorpion’s venom and their resistance to radiation. The greater the amount of venom, the greater the resistance they have. The presence of the neural transmitter serotonin supports this view.

Are humans radioactive too?

Humans contain trace amounts of radioactive atoms, namely uranium (²³⁸U), potassium (⁴⁰K), and carbon (¹⁴C). An 80 kg human has natural radiation of 8000 becquerel every second, which is equal to 100Bq per kilogram. This amount is not high enough to cause any worry. The human body has 40 trillion cells on average, and every cell has about 100 trillion atoms. The proportion of the radiating atoms in the body is about 8000/4×10²¹.

Precision protection

The radioactive atoms in the body with the highest probability for carcinogenic effects are potassium (⁴⁰K) and carbon (¹⁴C) atoms. The decomposition that leads to cancer stems from mutations in genes, but the molecules that are the building blocks of genes do not have potassium atoms. The likelihood that a cell gets harmed is very low: it is necessary that the particles emitted from the radioactive potassium atom crash into the DNA molecule and harm it, which is as unlikely as threading a needle when blindfolded. The DNA is precisely protected inside the nucleus located at the center of the cell. If we consider the fact that the average diameter of a cell is about 10 microns (1 micron is one-thousandth of a millimeter), we can better appreciate how little space DNA occupies.

Radiocarbon atoms (¹⁴C), on the other hand, might be present in DNA molecules, and they are more dangerous because the emitted particles are more likely to find the target despite having weaker radioactive properties than potassium. A radioactive carbon atom turns into a nitrogen (¹⁴N) atom and may thus cause a chemical change in the DNA. In other words, the carbon atom is possibly to blame for the unexpected development of cancer.

The likelihood of harmful radioactive particles hitting a person’s DNA is low, and the protective system provided for it lowers the likelihood of developing cancer even more. New DNA molecules that form during DNA coupling are repeatedly checked by inspector enzymes. If there is an error, it is detected and then corrected. The broken code is taken out to be replaced with the correct version. Meanwhile, all these steps are checked by other enzymes assigned to the task. More errors might be made in the newly produced DNA molecule because of external factors. Yet ribosomes in the cell start to produce repair enzymes, as per the instructions from the DNA.

When thinking about all the protective factors that have been coded into the DNA for our survival against the 8000 radioactive activities that occur in our body every second, one cannot help but feel awe for the infinite mercy and wisdom that operate in our lives.

References

• http://time.com/5069317/california-mobile-phone-radiation/
• https://www.health.harvard.edu/cancer/radiation-risk-from-medical-imaging
• Choppin, G. et al., Radiochemistry and Nuclear Chemistry, Oxford: Elsevier Science & Technology, 1995.
• www.physics.isu.edu/radinf/natural.htm

[1] https://www.health.harvard.edu/cancer/radiation-risk-from-medical-imaging

Every essential oil gets its uniqueness not just due to one of its components but because of its delicate and complex admixture. The individual perfume and therapeutic value of each essential oil depends on this balance. 

What is aromatherapy?

Aromatherapy is the practice of using essential oils, also known as volatile plant oils, for physical and psychological health. These essential oils and/or essences are concentrated liquids that are extracted from many different types of wild or cultivated plants. Essential oils can be obtained from different parts of the plant, such as the flower, leaves, fruits, bark, roots, and resins. Some examples of essentials oils are Agar oil, highly coveted for its wonderful fragrance, and Geranium oil, used in herbal medicine. As for essences, they can be obtained not only from flowers and resins but also from chemicals such as benzoins, and plants such as gaiacs and pines. Some examples of resins that can be used for their essences are Asafoetida, which is dried latex that certain Ferula plants exude from their tap root, and Myrrh, which comes from thorny plants of the genus Commiphora.

A brief history of aromatherapy

It’s hard to say when people first started using aromatherapy, partly because the practice of using plant-derived ingredients for medicinal (and other) purposes is as old as time. There is evidence that the Chinese may have used aromatherapy several thousands of years ago, with an emphasis on maintaining harmony and equilibrium. Some years after this the Egyptians were able to develop a machine that could distill cedar wood oil. Later on, the Greeks adapted aromatherapy from the Egyptians. “Istenshaque,” a form of aromatherapy, was first practiced in the Greek system of medicine by Hippocrates (460-370 BC). In the 11^th century, the renowned Avicenna developed a coiled cooling pipe that made the essential oil distillation process much faster. The term “aromatherapy” was eventually coined by the French chemist and scholar Dr. Rene Maurice Gattefoss’e (1881-1950) in 1930 and thereafter practiced as a medical science for the treatment of various diseases.

What are essential oils composed of?

From a chemical analysis standpoint and by chromatography it is evident that essential oils are not single entities but can instead be classified as compounds. Additionally, essential oils are volatile in steam, which means they will turn into a gas in the presence of steam. They differ entirely in both chemical and physical properties from fixed oils, which are also known as non-volatile oils. Animal or vegetable oils are very common types of fixed oils.  Essential oils consist of many organic constituents which unite in a delicate and complex balance to produce a wide range of therapeutic and olfactory qualities. For example, the oil of the eucalyptus leaf contains no less than 250 different constituents. In one study, researchers were able to identify 40 different compounds in tea tree oil using chromatography methods (Journal of Agriculture and Food Chemistry). Every essential oil gets its uniqueness not just due to one of its components but because of its delicate and complex admixture. The individual perfume and therapeutic value of each essential oil depends on this balance.

Scope & methods

• Olfaction (shamoom): Aromatic medicines either in dried or liquid forms are kept in a vessel and the fumes are inhaled. Rose oil is often used in this manner.
• Inhalation (lakhlakha): Aromatic medicines or pungent medicines either dried or liquid forms are kept in a wide mouthed bottle and then inhaled. With this method the vapors of the medicines not only reach up to the nose but can reach down in to the respiratory passage as well. Camphor is a common choice for inhalation therapy.
• Massage (dalak): Some treatments involve massaging the oil into the skin directly, and can be one of the more effective treatment methods.
• Poultices: Essential oils used in poultices bring out impurities of the skin. These treatments sooth irritation and relieve congestion and pain. Most frequently, poultices are made up of linseed (Alsi) or mustard. These are particularly useful for chest complaints and skin diseases.
• Compresses: Used externally, particularly on eyes. They can be either hot or cold depending on the effect required.

Base oils and carrier oils

Most essential oils are not used in their pure, undiluted sate. Rather, they are mixed into a fixed plant oil base, like almond, soya, or wheat germ. These base or carrier oils act as balancing and stabilizing agents. They are typically pure, have little to no smell, and are easy for essential oils to dissolve in. The ratio of essential oils to base oils differs for each oil. For example, 2 to 3 drops of essential oil to 5 ml of base oil can be used for the body, and 1 drop essential oil to 5 ml base oil can be used for the face.

Some commonly used oils

• Almond oil: Oil extracted from bitter and sweet almond.
  Constituents: Olein is the chief constituent. Other constituents are glyceride and linoleic acid.
  Action: Skin softening agent, lubricant, nourishing and revitalizing.
  Uses: Wonderful for dry, wrinkled hands. Very beneficial for eczema and skin irritation of any kind.
• Castor oil:
  Constituents: Major constituents are palmatic, fatty acids, ricinoleic acid and glycerine.
  Uses: as soothing agent for skin rashes, in embalming, eczema, dryness of the skin.
• Soya oil:
  Constituents: Oleic, linoleic, stearic and palmitic acid.
  Action: Lowers cholesterol levels.
  Uses: To be taken every day in salad dressing or with rice dishes.
• Sage leaf (Salvia officinalis)
  Action: Antiseptic, astringent.
  Uses: Mouth washes and gargle, Alzheimer’s disease, memory loss.
• Thyme & thyme oil (Thymus vulgaris)
  Action: Antiseptic, anti-tussive, expectorant, spasmolytic.
  Uses: Cough cold, spasmodic pain.
• Lavender oil (Lavendula angustifolia)
  Action: Masks disagreeable odors, heals skin burn and acts as relaxant in premenstrual tension.
  Uses: In ointment, rheumatic pain.
• Aniseed (Pimpinella anisum)
  Action: Carminative, appetizer, hepto-tonic, stomachic, diuretic, emmenogogue, galactogogue, analgesic.
  Uses: flatulence, loss of appetite, liver disorders, indigestion, renal disorders, to stimulate lactation, for pain.
• Fennel (Foeniculum vulgare)
  Action: Carminative, stomachic, diuretic, emmenogogue & galactogogue and vermicide.
  Uses: flatulence, loss of appetite, indigestion, renal disorders, to stimulate lactation and worm infestation.
• Cumin (Cumin cyminum)
  Action: General tonic, digestive, antiseptic, bactericide, carminative, detergent (Jaali)
  Uses:Indigestion, loss of appetite, infections, flatulence, skin disorders.
• Cinnamon oil (Cinnamomum zeylanicum)
  Action: Rubefacient, carminative, powerful germicide, anti-rheumatic, digestive, analgesic, detergent.
  Uses: Skin disorders, flatulence, infection, arthritis and indigestion.
• Camphor (Cinnamomum camphora)
  Action: externally: rubefacient, internally-mild antiseptic, carminative, antipyretic.
  Uses: skin disorders, infections, flatulence and fever.
• Caraway (Carum carvi)
  Action: Carminative, antispasmodic, galactogogauge and emmenogogue.
  Uses: Flatulance, colic, stimulate lactation and dysmenorrhea.
• Myrrh (Commiphora)
  Action: Antiseptic, antibiotic, stomachic, emmenogogue, diuretic, anti-inflammatory, wound healing properties.
  Uses: as an essence and in perfumes, mouth wash, in anti-ulcer treatment and is cytoprotective.
• Clove oil (Eugenia caryophyllus)
  Action: Stimulant, antiseptic, stomachic, expectorant, sedative, carminative, antispasmodic, digestive.
  Uses: Mouth and tooth infection, flatulence, rheumatic pain, bronchitis, cold.
• Eucalyptus oil (Eucalyptus globus)
  Action: Decongestant.
  Uses: Internally: Mixtures, inhalations, lozenges. Externally: In ointments and liniments.
• Chamomile (Matricaria chamomilla)
  Action: Antiseptic, anxiolytic, digestive, disinfectant, carminative antipyretic.
  Uses: Insomnia, headache, migraine, facial neuralgia, sinusitis, dermatitis, acne, eczema, abscesses, boils, amenorrhea, pre-menstrual tension, cystitis, colic, loss of appetite.
• Sandal wood (Santalum album)
  Action: Calming action on dry skin, aphrodisiac.
  Uses: For dry and chapped skin.
• Rose oil  (Rosa domascena)
  Action: Cardio tonic, resolvent, anti-inflammatory.
  Uses: In perfumery, palpitation, inflammation.

Precautions while using essential oils

Although essential oils are useful for treating a number of ailments you should still take the necessary precautions before using them. For example, you should always perform a skin test before using an essential oil, since everyone is unique and reacts differently to different oils. Body size, age, and sex also makes a difference. As for storage, essential oils should always be stored in dark glass bottles away from sunlight.

In our era that is characterized by stressful environments and ever-changing life styles, essential oil aromatherapy offers an optimal answer to the emerging health burden of degenerative diseases. It not only offers therapeutic but also preventative and restorative health benefits, without most of the side effects of modern treatment schedules. Hence aromatherapy with its wide scope and application potential offers a therapeutic solution for not only diseased body systems but also soothes the soul and the spirit, thereby taking care of the stress component that is prominent in many illnesses.

Gravitational waves can be defined as the vibration of space-time. Sky is an ocean in which the waves are stationary.

When you throw a rock into the water, when a taut rope is plucked, when a spring is compressed and then released, or when our larynx vibrates, what forms is a wave. In each case, the medium where the wave forms is different: water, air, etc. Interestingly, light waves do not need a medium to travel.  A common feature of all kinds of waves is that they have wavelengths, frequencies and amplitudes. Another important feature they have is that there needs to be a source that triggers the wave. A spring, for example, needs to be compressed to produce the wave.

Gravitational waves, on the other hand, can be defined as the vibration of space-time. These waves were predicted by Einstein in 1916 in relation to the general theory of relativity. Let us consider that all interstellar and intergalactic space is filled up with a substance similar to water. Then when, say, two black holes collide, space itself ripples like water. In fact, discussions have long continued over the existence of ether, a substance that forms the texture and essence of matter. If there are waves in space, then it is highly likely that there is ether that fills up space as well.

In a very interesting narration, the Prophet Muhammad, peace be upon him, is reported to have suggested that heavens are not a vacuum: “The sky is a wave held back” (Tirmidhi, Tafsir surah, 57/1). Bediuzzaman Said Nursi, in his interpretation of this hadith, says, “[Sky] is an ocean in which the waves are stationary” (The Gleams, Twelfth Gleam); in other words, heavens are a sea whose waves have settled, calmed and become still. The Qur’anic verse 36:40 reads “It is not for the sun to overtake the moon, nor does the night outstrip the day. All (the celestial bodies and systems) float (swim) in an orbit (determined for each).” We can infer from this verse that space is likened to a sea because floating or swimming can occur in a substance but not in a vacuum.

The discovery of gravitational waves

Gravitational waves were discovered by a team of experimental physicists on February 11, 2016, that is, exactly one hundred years after they were predicted by Einstein in 1916, and the discovery earned three physicists, Rainer Weiss, Barry C. Barish, Kip S. Thorne, the Nobel Prize in 2017. The LIGO observatory (www.ligo.caltech.edu/page/what-are-gw) used an extremely sensitive interferometer to detect the gravitational waves produced by the collision of two black holes, one having 29 times the mass of the sun and the other 36, 1.3 billion years ago. The researchers used such a precise mechanism that it (the interferometer) could measure the distance to the nearest star to an accuracy smaller than the width of a human hair.

The LIGO observatory used an extremely sensitive interferometer to detect the gravitational waves produced by the collision of two black holes, one having 29 times the mass of the sun and the other 36, 1.3 billion years ago.

The working principle of an interferometer is based on the idea of splitting a laser beam from a single source into two components and then recombining them. The split beams get to the target at the same time after diverging at a right angle and being reflected back from two mirrors. Scientifically speaking, there is not any phase difference between the two. However, if the beams are subject to an effect like gravitational waves, the waves cannot get to the target at the same time, or in scientific terms, an interference pattern is formed on the screen because of the phase difference. In the same way, the waves generated by the collision of two black holes had an impact on the movements of the perpendicular laser beams as they ran past the area that housed the interferometer built by the LIGO team and caused a time difference in their arrival at the detector. In this experiment, the effect of the gravitational waves was measured by directing laser lights through L-shaped vacuum tunnels four kilometers long. The length of the tunnels was so precisely adjusted as to measure a difference, if any, as small as a proton.

The reason why the laser interferometer was so finely tuned is that the waves generated by two colliding black holes are so infinitesimally weak that only such an experimental mechanism could capture them. In other words, the experiment had to be precise beyond the atomic scale because the gravitational waves that reached the solar system could change the distance between the sun and the earth by just the size of an atom. To reiterate, the mechanism was designed so precisely that it can detect differences between laser beams as short as ten-thousandths the size of a proton. It should be remembered that a proton is a very, very small particle in the nucleus of an atom with a diameter of 10^-15 (one-million millionth) of a millimeter.

Furthermore, the gravitational waves were discovered simultaneously by two separate interferometers, which were located at a distance of 3220 km from each other. The reason for the dual measurement tools was to ensure that the waves were indeed gravitational waves.

What has excited scientists most about the discovery of gravitational waves, besides their confirmation of Einstein’s theory, is the fact that we will be able to exploit gravitational waves in addition to light and radio waves in order to explore space. It can be foreseen that telescopes working with gravitational waves can be developed or advanced laser interferometers can be built in space and discover other gravitational waves.

Gravitational waves are generated in space all the time. Large-scale phenomena such as the collision of two black holes or the explosion of supernovae cause ripples in the sea of space. It is highly likely that systems that can detect these waves will provide us with new information about the fabric of space and thus lead to new discoveries.

The fact that gravitational waves were discovered using technological tools is an excellent example of how technology can nurture science. Moreover, this study proves that some discoveries can only be made by big teams like those in the CERN experiments.

It is postulated that the universe rippled violently during the first creation as a result of the tremendous expansion, the effects of which might still exist and should warrant new studies. It is only a matter of time that a super-sensitive mechanism could confirm the Big Bang theory. It is believed that the gravitational waves generated at the very beginning of this expansion are still present and experimental designs such as that in the LIGO are likely to discover them. The Qur’anic verse 51: 47 is considered to be referring to this expansion: “And the heaven, We have constructed it mightily; and it is surely We Who have vast power, and keep expanding it.”

It is almost certain that technological progress will lead to new discoveries that will provide us with deeper insights into the incredible composition of the universe. Bediuzzaman describes the universe as “a rosebud, wrapped in thousands a variety of veils of unity” (The Rays, Second Ray, Third Station). Every new discovery is going to show us the magnificent secrets of this rosebud.

It’s no secret – or at least it shouldn’t be – that climate change is one of the most important issues of our time. Very recently, a report came out saying that the planet could be facing serious consequences of climate change by 2040 – a mere 22 years from now (“Major Climate Report Describes a Strong Risk of Crisis as Early as 2040,” New York Times, Oct. 7, 2018). At a time when many political leaders seem unable to offer meaningful solutions, hamstrung by partisanship or economics, many people have turned to faith leaders for solutions. In 2015, for instance, Pope Francis issued Laudato Si’, a Catholic encyclical devoted entirely to ecological ethics and theology.

Two scholars explore Francis’ encyclical in Nature and Environment in Contemporary Religious Contexts edited by Muhammad Shafiq and Thomas Donlin-Smith. And though Francis might be the most quoted religious figure in the collection, Shafiq and Donlin-Smith have gathered 17 peer-reviewed essays submitted to a conference on nature and the environment in religions, hosted by the Hickey Center for Interfaith Studies and Dialogue at Nazareth College. Taken together, they offer an inspiring and hopeful look at how religions and faith leaders are approaching humanity’s biggest challenge.

Although Francis has been one of the loudest and most prominent religious voices urging a new ecological theology, I want to look at some of the lesser known voices who are advocating for interdisciplinary and interfaith solutions to climate change. For example, Hussam S. Timani writes compellingly about how secularism and modernity – and the so-called advances of contemporary science – have actually led to the on-going ecological disaster. As he lays out in his paper “Modernity, Secularism, and the Exclusion of Nature: Why Religion Matters,” he believes that answers might be found in the ecological consciousness commanded by religion, and looks specifically at Christianity and Islam.

Timani is not just concerned with the environment, though. He believes that Western modernity has estranged man from nature – and from meaning. It is this lack that has led humanity to so voraciously consume the planet’s resources, searching for a higher purpose that has been lost as more and more people have moved away from faith.

He sees potential solutions in both Islam and Christianity. Of Islam he writes, “Being a servant of God, man must preserve and protect what God has entrusted him with and restrain from exercising dominion and power over nature” (p. 41). And, like many scholars of a more compassionate, thoughtful Christianity, Timani finds hope in the words of Richard Niebuhr, who “spoke of ‘loyalty to the community of life’” (p. 49).

Timani also engages with critics of religion – namely, Todd Jared LaVasseur’s critique that all major religions are anthropocentric, or the belief that humans are the most important creature. While true, Timani believes that religions call for a conscientious anthropocentrism, as opposed to the reckless consumption of resources espoused by Western materialism.

In his essay, “Dietrich Bonhoeffer as an Ecological Theologian,” Jamison Stallman also places the blame for our current ecological crisis on Western materialism. He examines climate change and a possible way forward through the theology of Dietrich Bonhoeffer, the early 20^th century Lutheran theologian, and the writings of environmental ethicist Larry Rasmussen.

In Sanctorum Communio (literally “a congregation of saints” and also the title of Bonhoeffer’s doctoral dissertation), Bonhoeffer asserts that, in Stallman’s words, “I become an individual when I recognize that there is a self-conscious You” (p. 90). It is only through a person’s relation to other humans that they can have any identity at all. Community is necessary for there to be an individual.

Of course, as we all know, any time two self-conscious “I”s come into contact, there will be an ethical tension. But this, Bonhoeffer asserts, is how person-hood and community are constantly being shaped and re-defined: by managing such ethical barriers.

Larry Rasmussen’s view of humans as “biosocial” is similar to Bonhoeffer’s insistence on community. But he extends the idea further, beyond just a community of Christ, to include the entire ecosystem. Western materialism, Rasmussen believes, has detached humanity from its ecological “niches” – that is, the systems and communities within which humans live (this is referred to as “niche theory”). Western materialism has moved humanity to a place above these systems, not of them. It is only by conceiving of ourselves as of the ecosystem – and in relationship with it – can we begin to repair the damage we’ve done. We cannot exist but in relation to other creatures and systems. 

Though most of the scholars are writing from the perspectives of the three Abrahamic faiths, three authors (one from each section of the book) explore other faiths and their relationships to the environment.

In section one – titled “Our Human Contexts within Nature” – Tatjana Myoko V. Prittwitz writes about “A Vast Net of Interconnected Diamonds: Buddhist Views of Nature.” Prittwitz begins with a fascinating (and humbling) thought experiment, asking the reader to think about everything in their life – their clothes and food, the chair they sit on and the car they drive, the roads and planes that make transit possible – and to consider how these objects and systems were made and how many people played in role in making them. “…our existence is dependent upon billions upon billions of people, actions, and things. What we call a separate self is in fact a vast net of … interconnection” (p. 68). Despite approaching the issue from a Buddhist perspective, Prittwitz concludes something similar, albeit slightly different, to the Muslim perspective of Timani and the Christian perspective of Stallman: “Out of the realization of interdependence comes the imperative of global responsibility …” (p. 70). Prittwitz alludes to this same universality in Native American spirituality, shamanistic rituals, and Tibetan animism, suggesting that most religions, no matter how seemingly disparate, are motivated and inspired by interconnectedness.

Appropriately for section two – “Imperatives from Sacred Texts and Tradition” – Nawaraj Chaulagain provides a close reading of the Sanskrit text Devi Mahatmya (literally “The Glorification of the Goddess”). Chaulagain writes that “The cosmic order is sustained through a continuously dynamic process of creation, preservation, and destruction for re-creating…” (p. 185). Considering the current crisis, this “dynamic process” can only be seen as hopeful!

Similar to Bonhoeffer’s grappling with original sin in Sanctorum Communio, the Devi Mahatmya contends with “the eternal battle … between the good and the evil …” And from an ecological perspective, it is grappling with “the perpetual conflict between those who are part of … the ecosystem and natural order … versus those who are against it…” (p. 186). Lastly, the Hindu festival of Navaratri pays homage to the natural world (rivers and mountains are particularly sacred in Hinduism). Chaulagain calls this “ecological worship”: “The Navaratri calls for the preservation of the earth” and involves the planting of barley seeds and the use of water from sacred rivers (194-95).

Throughout the essays, two dominant approaches to humanity and the environment tend to take shape (albeit with exceptions). Whereas Islam, Judaism, and Christianity tend to situate man as “stewards” of the world, Hinduism and Buddhism often view humanity as being “interconnected” with the world.

Leocadie Lushombo explores one of the exceptions: Central African Christianity, which tends towards interconnectedness. In her piece “Mitigating Deforestation in the Congo Basin and Climate Change: The Ethic of Environmental Responsibility Based on African Spirituality,” Lushombo ties micro environmental damage to macro climate catastrophe. She cites studies showing that deforestation in the Congo Basin “causes a decrease of precipitation of about 5%-15% in the Great Lakes region [in the US]…” (p. 275). Deforestation of the Amazon and Central Africa are causing droughts in the breadbasket of America. Meanwhile, it is leading to deluges in the Arabian peninsula. Such deforestation can be directly tied to the ills of colonialism and globalization. It’s also exacerbated by an influx of refugees – and as climate change worsens, it will lead to even more refugees.

Resistance to the dominant ideologies of Western exploitation and capitalism can be found in African spirituality, including African Christianity. Lushombo quotes Magesa, who wrote “What the African religious world view emphasizes, therefore, are relationships …” (p. 281). In traditional African practices, she finds hints of the “humanity as caretaker” worldview mostly associated with the Abrahamic faiths. She writes, “In order to maintain harmony with nature, it is a moral obligation to function as God’s stewards … and not as rulers” (p. 286). Lushombo sees solutions to over-logging and resource exploitation in the ideologies of both interconnectedness and stewardship.

The other essays in the book support this conclusion. Whether a faith views humanity as a steward of nature or interconnected with nature, is immaterial. All faiths believe that taking care with the natural world is critical to humanity’s future – in this world and the next. As our species grapples with climate change triggered by capitalism run amok, all people of faith – regardless of ideology – must come together to begin healing our planet through a new theology of ecology. This essay collection, with its focus on peacebuilding and interreligious dialogue, would be a good starting point.

Sleep is a period of renewal that prepares us for the new day and enables our brain and body to perform duties that they cannot while awake.

Growing numbers of businesses are including good sleep in their wellness programs for their employees. Many of them now have sleep pods in their offices to improve productivity. In addition to diet, weight, exercise and smoking cessation, sleep wellness is now becoming part of our tools to prevent health problems; and this is a good thing.

Sleep is a period of renewal that prepares us for the new day and enables our brain and body to perform duties that they cannot while awake. Having a sufficient amount of high-quality sleep is vital for us to be healthier and to feel better during the day. Yet the number of people experiencing sleeping problems is on the rise.

The duration of healthy sleep varies from person to person. If the night’s sleep lacks quality –say, for instance because of frequent interruptions for the need to go to toilet – the total duration spend in bed extends. The craving or need for more sleep as a result becomes a sleep problem.

Sleep deprivation prevents certain brain functions that are enabled only during sleep. Sleep is necessary for learning and memory. Moreover, healthy sleep is crucial for appetite regulation, so insufficient sleep may result in weight gain.

In the general sense, sufficient and quality sleep is also essential for overcoming diseases and disorders. Therefore, many patients in the intensive care unit, especially those suffering from cerebral bleeding, edemas, or a heart attack, are put to sleep with drugs. Studies have shown that sleep is crucial for fast recovery of post-operational scars. It is essential that long hospital visits should be avoided so that the patient can have the much needed sleep.

Because metabolism slows down during sleep, all the bodily energy is redirected towards curing the brain and the body. Sleep is the time for repairing any part damaged during the day. Sufferers of sleep problems run a higher risk of developing illnesses such as Alzheimer’s and dementia. The number of neurons is important for memory as well. Their number decreases with age, weakening our memory. Age-related memory impairment stems from a breakdown of the brain’s communication network and can be prevented by healthy sleep. In addition, sleeplessness correlates with depression and cancer, too. The immune system also deteriorates in people experiencing sleep deprivation because it cannot be renewed and strengthened during sleep.

Coffee, tea, energy drinks, and other substances containing caffeine can prevent sleep for as long as six hours. That is, black coffee or strong tea you have in the afternoon may make it difficult for you to fall asleep at night. Similarly, if you have food that is high in fat and protein at a late dinner, you may experience problems drifting into sleep.

Working hours

Some people have to work at night so they can sleep during the daytime. People doing night shifts, for example doctors, nurses and police officers, frequently develop serious heart and brain problems. Our brains are created so as to stay asleep at night and awake during the day, so people who go to bed late at night experience more health problems. Sleeping during the day after a sleepless night leads to sleeplessness the following night. However, a nap (siesta) in the afternoon is extremely useful in that it virtually enables renewed morning freshness thanks to re-regulation of hormones.

Our body clocks are influenced by sunrise and sunset. Modern people are exposed to less sunlight during day and more artificial light at night, which has an impact on the time we fall asleep. Increased exposure to the morning sun and decreased exposure to artificial light (especially from phones and computers) can help our body clock readjust to a normal sleep schedule and hence help us sleep earlier.

Fixed waking hour

One of the most critical conditions for healthy sleep is to have a fixed waking hour. You should wake up at the same time no matter what time you went to bed the previous night. In fact, as a rule of thumb, you should get up from your bed at the same time in the morning whether it is weekend or weekday, work day or holiday, so that you can have a good sleep the following night.

The more tired you are when you go to bed, the harder it gets to drift into sleep. You should therefore avoid vigorous physical activity within a few hours before bedtime.

Contrary to widespread belief, reading books in bed, watching TV, or spending time on the mobile phone or computer makes it harder to fall asleep. Such activities should be done out of bed in another room, if possible, and the bed should be used for sleeping. In fact, sleeping somewhere other than your bed may also harm your healthy sleeping cycle.

Residents in big cities generally wake up very early to arrive at work or school on time and get back home quite late due to traffic. Sleeping late during the weekdays and waking up too early lead to an accumulation of sleeplessness, which needs to be made up for. Some research studies also have shown that late risers run higher health risks than early risers.

Certain regulations can be put into effect to help reduce sleep problems. For one thing, flexible working hours would enable more employees to start work later but more refreshed. Moreover, some businesses can arrange work schedules of their employees according to their body clocks. As a result, the performance and efficacy of the employees could be improved. Buildings can be made to let in more sunlight and thus dependence on blue light can be reduced.

Our need for sleep, daily and weekly, is more or less stable. This need is also related to your age. Sleep duration increases with your age: it peaks in your twenties and then your body clock tends to move back as you get on in years. As you get older, you need less sleep.

Sleep for physical formatting

Sleep used to be considered to be a time of rest until recently. Today, however, sleep is accepted as a time for restructuring and physical formatting. Snoring, sleep apnea, and frequent visits to the toilet prevent high quality sleep.

Growth hormones are produced the most during deep sleep. We should therefore be particularly careful about ensuring that children get enough and healthy (deep) sleep schedules.

Position

Sleep position is important, especially for the elderly. A position should be chosen that is least painful. For instance, the heart is believed to be more at ease when one sleeps on the right side. In this position, breathing takes place more through the left nostril rather than the right, enabling the sympathetic system to rest and the parasympathetic system to take over. When the parasympathetic system starts to work, drifting into sleep becomes easier and the duration as well as the quality of sleep increase. Sleeping on the right has been reported to be the tradition of the Prophet Muhammad, peace be upon him.

When you lie in bed, gaps remain between the bed and our neck, waist and knees. These gaps may need to be filled particularly for the elderly and those who suffer from pain in one’s back or neck. Herniated discs have become more common in employees doing desk jobs. A pillow can be folded slightly to support the neck, or special pillows that take the shape of the head and neck can be used. It may not always be necessary to fill in the gaps but if you have backache or hernia it might be necessary to support the waist. The support of a small pillow can be helpful in some cases of knee problems. In other cases, a soft pillow placed between the knees can be helpful.

Numerous studies in recent years have reported that cupping (hijama) and foot reflexology therapy can increase sleep quality. These two methods reportedly help discharge excessive static electricity and psychological stress that have accumulated in the body and thus make it easier to drift into sleep.

Oversleeping is as dangerous as sleep deprivation. It has been found that people who sleep more than eight hours a day have a higher risk of heart failure. A Norwegian study has shown that sleep that is more than eight hours or less than four hours increases the risk of heart failure. Conducted at the Norwegian University of Science and Technology, the study included 50,000 subjects aged 20-89 whose sleep patterns were monitored for 11 years. According to the results, people who slept more than eight hours or less than four hours had a 35 percent greater risk of dying from heart failure than people who sleep between six and eight hours. People who slept less than four hours were reported to have a 34 percent higher propensity for dying from heart failure.

It is important to make sure we have enough amount of sleep for both our physical and spiritual health; not more, not less. Having a siesta for 1-1.5 hours during the day can also prove useful. Oversleeping numbs the human mind, may bring gloom to the heart, and may cause us to lose our ability to make good judgments. Going to bed immediately after eating and drinking may also be a cause for various illnesses, including obesity.

References

1. Munshi, Neil. “Sleeping on the job can improve your work.” Financial Times, September 13, 2017.
2. Laugsand LE, Strand LB, Platou C, Vatten LJ, Janszky I, “Insomnia and the risk of incident heart failure: a population study”, Eur Heart J. 2014 Jun 1;35(21):1382-93. Epub 2013 Mar 5.

Radon is one of the noble gases in the periodic table. It is the heaviest, naturally occurring one among them. Due to its size, it is the most likely to establish compounds with other elements, compared to the other noble gases. However, its radioactivity easily breaks the bonds that are established between Radon and other elements. Thus, Radon has very few known compounds.

Radon forms in the radioactive decay chain of Uranium, which then forms Thorium, then Radium, and finally Radon. Radon condenses to form a solid that glows with yellow light due to its radioactivity. The half-life of Radon changes depending on the isotope at hand, but the longest half-life detected is around 92 hours.

Radon naturally occurs underground, and does not dissolve much in water or other liquids there. When it leaks above surface in the form of gas, it tends to accumulate in the not-well-ventilated parts of the houses, e.g. basements. Exposure to Radon gas is linked with cancer, and so it is considered as a health hazard. On the other side, the hot springs that contain trace amounts of Radon gas are used rarely to cure heart disease.

The following is an allegorical story in the form of a letter about how Radon develops in nature.

I am the only survivor from a quadruplet. One of my sisters survived only 108 minutes after birth. The death of the second one followed about half hour later. I spent my childhood with my only remaining sister. Our mother was not there either, because she had died while giving birth to us.

As we were growing into our adolescence, we shared many secrets with my sister, be them adventurous or romantic. She was a sister, a close friend, and sometimes a mom. When she died in her flourishing age, I not only lost my third sister but also lost a mom for the second time.

Since then, without bothering myself whether they are friend or foe, I let people approach me. I show affinity to them so much so that I am considered as the most sociable noble. When they start enjoying the beauties displayed on me, I am stressed by my need of privacy and security. And, I easily push everyone away by intimidating them with the very beauties they were attracted to.

So, life has been a bottomless solitude for me… Yes, being alone is part of being noble, and I need my privacy in my ivory tower. But I’d rather not have impenetrable walls between me and people.

What a discrepancy! I have a habit of intimidating people to push them away, but I am complaining from an endless solitude at the same time… Why am I like this? It feels as if there is an unknown person in me, over which I have no control, who is doing things using my body. Should I cry for help: I am stolen!

I thought about this a lot. Was it a psychological inheritance I received from the family? You know that my mother died when giving birth to me and that my sisters followed her. My grandmother also died when giving birth to my mother, and my grand-grandmother died when giving birth to my grandmother. I don’t know if it is this strangeness that makes me instinctively seek solitude, so much so that my husband could not stand me. I told him that our relationship could only survive in the polar cold places, and he said he can stay cold but not in a place where there is no one else. Eventually, our marriage ended, after which I realized that I was pregnant.

But life goes on, you know, whether you are a noble who pathetically seeks solitude, or if your mother died when giving birth to you, or if you are a pregnant mom left to herself… “The great gears of life turn with irresistible momentum. You either keep pace with it, or get smashed in it.” That’s what my mother said in her letter to me. And that letter is all I have of her. Though, however much I would like her to be with me, and share my joys of success and sorrows of failure. Maybe she would reveal precious life lessons to me, or whisper her secrets into my ear. Maybe she would reprimand me sometimes… Not a single moment lived with her, not even a smack… I wished that this not be the lot of my baby, but how?

I thought of Prophet Abraham’s wife, Hagar. Alarmed by her baby’s cries, she had rushed between two distant hills in search of finding some people to come for help. God had replied to her efforts by creating a spring in the middle of the desert, just near her, and guiding travelers there.

Following Hagar’s example, I tried taking refuge near people so that my baby would not be in a lonely world. In order not to disturb them, I chose their least used places. But people cast me out of there, lest I contract some illness. I tried fancy yellow dresses to make myself look friendly. But, instead of becoming friends, they put me in glass chambers. I tried to help people with some of their diseases, but except a few, they shunned me since I was too risky to be adopted into medical practice.

Oh my God, despite all my efforts, my baby was going to come into a solitary world like her mom’s. I knew I was going to be alone when giving birth, and so was my baby. There was a sour smile on my face every time I thought of her…

But maybe… Maybe one day, God would guide travelers here, and she could join them, and prosper wherever she ends up with. Maybe she would have a stable family, and become the mother of many. And I hope, even in her well-established state then, she could still keep her lineage at heart, from our grandest grandmother all the way down to her mother: Uranium, Thorium, Radium, and, me, Radon.

What could I do to make sure that my daughter holds on to her past? Could I write a letter, just like my mother left to me? Maybe that was a good option, since I inherited from my mother all the letters left from mother to daughter starting with the grandma Uranium. Yes, I could abide by the tradition of letters, and tell my daughter how much I loved her even before I could hold her in my arms. I could tell her that she had appeared in my dark night like a bright star, although she was yet in my womb. Maybe this way, she could feel at ease when with people, unlike her mother. She could make real friends and be happy with them, even if I won’t see her once.

Yes, I won’t see you, sweetie. It is what the doctors told while giving me your glad tidings: that I had cancer, and that my body would not sustain a birth. I had to choose between carrying you and a life without you. I chose to live with you, my precious, even if that meant the end of my life when yours bloomed. When you are going to be reading this letter, I’ll be watching you with your aunts. Shine and make us smile with your beauty.

Love,
Your mom Radon

Mushahada (observation) means using insight to see in Divine Acts the Divine Names that give existence to them, and to become aware, in the manifestation of the Names, of the All-Holy One Who is called by those Names. In oth­er words, observation denotes that those favored with Divine near­ness reach the horizon where they leave the corporeal realm behind and observe things like bright mirrors reflecting God’s Oneness.

Observation is seeing with insight or with the eye of the heart, and is therefore different from seeing. In his Sharh-i Muhammadiya (“The Exposition of Muhammadiya”), Ismail Haqqi Bursawi stresses this difference: Observation, a great Divine gift, is seeing with insight, not with the eyes. What is seen with the eyes is the shadow and manifestation of the Divine Light. As for what is seen with insight or observed, it is the truth of the Divine Light and the observation of the Ultimate Truth Himself, seen with the eye of the heart, beyond all concepts of modality.

Observation is also different from disclosure. Disclosure is that an initiate acquires familiarity with certain meanings and abstract truths; the object of observation is beings themselves, though not, of course, the Divine Being, Who absolutely cannot be comprehended. In other words, when the term “observation” is used with respect to the Divine Being as the object of observa­tion, it means turning to Him with one’s illumined and with illu­mining insight in such a way that one attracts Divine attention to oneself, while disclosure is the state in which one feels and expe­riences the Divine Names and Attributes.

Observation is made possible by a vigorous heart with keen sight and hearing. These senses are highly sensitive and receptive, completely connected to the realms beyond, and conducive to per­fect concentration. The verse (50:37), Surely in this is a reminder for one who has a heart or give ears having a full capacity of see­ing, can be interpreted as referring to this fact.

One favored with knowledge of God transcends His signs and the pieces of evidence provided by creation and, melting away in the originality of the Divine Names and Attributes, attains the observation of God’s Oneness beyond His Acts, Names and Attributes.

Like disclosure, there are degrees of observation. One can think of these degrees as observatories assigned to different capacities in order to observe the truth. Everyone is favored and honored with observation from these observatories according to the depth of their belief, the strength of their certainty, and the capacity of their heart. The lowest of these degrees is observation through knowledge of God supported by knowledge and belief. Initiates who have reached this point feel that by virtue of their strong certain­ty, they feel in their conscience that the lights of Divine Existence pour on the horizon of their perceptions in the form of knowledge of God. Such persons begin to walk with a deep yearning to the point where they will see everything annihilated in God.

The second degree of observation is so clear that it is as if one were seeing with one’s eyes. One favored with knowledge of God who has reached this point transcends His signs and the pieces of evidence provided by creation and, melting away in the originality of the Divine Names and Attributes, attains the observation of God’s Oneness beyond His Acts, Names and Attributes, which provide His signs and evidence in existence. Conscious of the fact that one’s existence is only shadowy, the seeker fixes his or her eyes on Him exclusively. Concerning this station, the author of Mizanu’l-‘Irfan (Mustafa Fevzi bin Nu’man) says:

Discovering the (Divine) Being is an elevated station,
where the currency of speech is not valid nor in demand.
Whoever attempts to knock on the door at that station,
always receives the answer, “You will never be able to see Me!”
If he is shown a sign like that resembling the one shown to Moses,
it will be only a single manifestation of His Majesty.

The third degree is observing everything as being annihilated in God. Those perfected ones favored with knowledge of God and who have attained this highest degree annihilate their material being and feel attracted by the All-Existent One with the All-Beau­tiful Names and All-Sacred Attributes by virtue of belief and a certainty that has been transformed into observation. With a sight that has gained the keenness that it will have in the Hereafter where the veils over the eyes will be removed, they know fully Who their Creator, Lord, Originator is, and the One Who has endowed them with the light of existence and Whom they worship. They are freed from any connection with all else save Him.

Junayd al-Baghdadi describes this station as the manifestation of the Unseen, which is perceived by means of the Divine lights in the time when hearts overflow with rejoicing. The author of Mizanu’l-‘Irfan says concerning the same point:

If the absolutely Sovereign Being manifests Himself,
the existence of the universe is no longer felt.
If the Truly Beloved One manifests Himself,
will any trace be left of the shadow of darkness?
However, this point leads some to confusion;
they take His lightning-like manifestation for the Being Himself.

What the author of Mizanu’l-‘Irfan is reminding us of is not to confuse the original with the shadow, and to take an observation from the conscience and the heart in a state of pleasure for the observation of the Ultimate Truth Himself. The following verses are only a few drops from the essence of such confusion:

If you have been given two eyes to know the Ultimate Truth,
then see the two worlds—this and the next—filled with the Friend!
Though we are each a drop, we are drowned in the ocean;
though we are each an atom, in fact we are the sun.

O God! Show us the truth as being true and enable us to fol­low it, and show us falsehood as being false and enable us to refrain from it. And bestow blessings and peace on Your Mes­senger, the pure, chosen one, and on his Family and Compan­ions, esteemed, appreciative and faithful.

Being an academic is not an easy thing. In many countries, it seems you are always between a rock and a hard place when you are in academia. Politics permeate the academic halls, where positions might be assigned or created for political allies. Besides this, as a faculty member your superiors have unrealistic expectations of you, such as excruciating teaching loads and a tough oral exam with professors in your field in order to gain some tenure. In recent years, Turkey has unfortunately been one of the worst cases where all these challenges have become unbearable. Arguably the biggest problem of Turkish academics has been the lack of freedom to become critical intellectual voices in public spheres. Academics’ speeches, actions, and political views have traditionally been monitored and tracked by the Higher Education Council or government appointed University Presidents. After the July 15, 2016 coup however, some academicians’ problems became more of a struggle to stay alive. Why were thousands of academics and tens of thousands of teachers fired and arrested for “taking a part in” a military coup attempt on July 15 in Turkey? I can’t find any rational answers.

The current difficult lives of academics are connected to the societal and historical understanding of authority in Turkey. After the coup d’état in 1980, Turkish society witnessed an era where the state and the government were taken as sacred concepts. A lingering tradition since the ancient Turkish states has been that people would rather avoid advocating for truth and morals when they feared doing so would come back and bite them through the cold force of an authoritarian state. Psychological and even physical lynches could and have happened since the power owners and patriarchs are always positioned to be the identifiers of “transgressors” and dictators of the “consequences.” Few people advocated for human rights. For instance, when a group of academics signed an ‘academics for peace’ declaration in January 2016, over 60 Turkish academicians were fired or punished for “spreading Kurdish terrorist propaganda and undermining the country’s national security.” There was no big public uproar, since anyone objecting to it would be demonized as “terrorist supporters.”

Speaking your mind, expressing your opposition, and writing freely have never been easy for thinkers and academics in autocratic regimes. Unfortunately, Turkey has become one such regime in which critical academics are among those facing collective hatred and punishment for their beliefs and views.

These same arguments were recently used as a social lynch for another group: followers of Fethullah Gülen, a Turkish cleric who lives in Pennsylvania. For the last five years since one the biggest corruption scandals involving cabinet members and President Erdogan’s son broke, each investigation has been shut down by Erdoğan with the accusation towards Gülen followers, aka the Hizmet movement, that they were plotting a coup attempt against the government. What followed was the complete overhauling of the police force and police education institutions with the suspicion that many Gülen followers had “infiltrated” their ranks. After the coup attempt on July 15, 2016, which Erdoğan described as “a gift from God,” he also shut down the military and purged half of all high ranking officers, along with thousands of lower ranking members of military, many of whom are still in jail now. 15 major universities were shut down, along with more than 3,000 other schools and hospitals. In the government sector, from health to judiciary, from education to academia, more than 150,000 lost their jobs and 80,000 were arrested upon accusations of being a member of a so called “terrorist organization” with such “evidence” as using free apps like WhatsApp or Bylock, or having Gülen’s books at home or having an account at a once successful bank: Bank Asya. Many reports of abuse and torture in jails emerged since then, and about 40,000 previously convicted inmates were set free to open up space for Gülen’s followers.[1]

Erdoğan’s regime easily demonizes others who are in the opposition by putting them into the “Gülenist” melting pot. For example, atheist religious history professor Candan Badem was first detained, then released, then fired from his job for belonging to the “FETO” organization, a dysphemism produced by the government for Gülen’s followers. The people in Turkey are silent about the genocidal actions of the government because the government has the power to silence even the journalists. Hysteria is in its peak as my own family tells me I cannot send them money from U.S., call them from U.S., or invite them to U.S., which are all received with suspicion by the government that you may be affiliated with the Gülen movement (Gülen has been a US resident for almost two decades). While there are serious claims that Erdoğan himself might have had a part in the coup to consolidate his power, no one including judges, prosecutors, (who are themselves jailed), or the media (Erdoğan shut down all opposition media and arrested over a hundred journalists) can investigate these claims fully. The judiciary system is also on complete lockdown: it made the news when a judge was arrested during his very own court hearing. On another account, as a judge couple were being arrested, their two children, one of them a toddler, were locked in the house from outside and left home alone until their grandparents arrived from a faraway city late at night and found them hungry and desperate. Of the other kids whose parents were arrested some were taken into state custody in unknown locations and not released to their relatives even though they requested them. A female journalist, Ayşenur Parıldak, reported being sexually harassed and tortured while in custody and being confined to a cell. A left-wing journalist, Aslı Erdoğan, was withheld from taking any medicine or being provided a cardigan despite her multiple serious health issues and cold prison cells. She and other left-wing prisoners got the same accusation. After her release, she is now in exile in Germany, awaiting the outcome of her court case in absentia.[2]

Universities were already struggling with favoritism and unfair practices in Turkey. After the so called coup attempt, all university presidents were called into a national meeting organized by the Director of Higher Education Council (HEC) in Turkey, who threatened them that he would take necessary actions against those who “act slowly” in purging Gülen related academics.[3] This was the start of the public statement and demonstration contest among universities where University Faculty Senates hastily wrote statements shunning the group and calling them FETO (abbreviated for “Fethullah Terrorist Organization”) as directed by pro-Erdoğan media, and walked in groups in the streets protesting FETO, while there was no real evidence, official prosecution, or trial. This public hysteria resulted in thousands of fellow academics being fired without any evidence or due process based simply on the lists of profiling done by Erdoğan’s regime officials. Worse, many unions were asking when these positions would be reposted so “other” citizens could apply. Obviously, again, no one was questioning the ethics of this situation, but rather trying to think of ways to benefit from it, whether by trying to replace them with their own kin, or reporting on others to get them fired. Their attitude was, “If you are not going to bite me, long live the rattlesnake, and bite others as you wish!” As an academic who proudly thinks academics can carry an identity to become the bearers of hard truths, this is especially scary to me; not only did academics in Turkey remain silent about social injustices, but some unscrupulous people helped perpetuate this silence by demonizing a group of colleagues. Of course those people proved their worthiness of being strong allies to the current hierarchical system of university presidents, who follow orders from the Director of HEC, who in turn is reporting to the government. It is obvious that this system cannot produce the next generation of critical thinkers and intellectuals.

Why do I care about this personally? Along with some of my friends, my brother, who is an academic, is currently in jail for an unknown accusation after the coup attempt. His wife, who was an entry level secretary within a small municipality, was the first one to be detained. Police stormed into their house 2 days after he and his wife learned they were fired from their jobs. Since the government increased the detainment period to 30 days we were under a big trauma after they took her, not knowing her whereabouts since no one was allowed to make any contact with her, including any attorneys. Was she being raped or tortured? Was she being beaten severely to get some kind of confession out? What is currently happening is similar to what happened in World War II or the Bosnian War where an entire system to protect basic human rights collapsed along with the judiciary system and sense of justice. Can you imagine the feelings of a helpless husband, mother, or father? Worse, can you imagine them having a 2-year old toddler screaming non-stop after witnessing the shock of his mother violently being taken from her family? Three days had passed when she was in front of the judge and the prosecutor for “being a member of a terrorist organization.” Seeing how fragile her health was, the prosecutor asked for her release. She was united with her son at last. However, those judges and prosecutors were shortly fired for not being ruthless enough to hunt all Gülen followers. We don’t know where she and her son is, since she left her town to avoid the trauma of being separated from her toddler, fearing they may call for her arrest again.

A few days after they released her, my brother was taken into custody. He was a shining star in his work, attending each and every conference in his area of expertise, publishing both Turkish and English articles. Philosophy was his passion. They released him after a few days of detainment and courts. Later, when the prosecutors were changed, they sent out another warrant for his arrest. He immediately turned himself in knowing he had nothing to hide. They seized his computer, all of his digital files, and his phone, and they were never returned. All of his academic work was gone. In the first five days of his arrest, his wife snuggled with his coat, refused to eat anything, and just lay in bed. Their toddler still is under a huge shock, and asks for his dad and does not understand why they had to leave his toys, clothes, and everything else he knew to be home.

Besides being permanently fired from their jobs with no social security, health benefits, and retirement without any due process, these academics are no longer able to be hired by any other company or institution due to official and unofficial orders from the government dehumanizing them. Their children who have terminal diseases got their Medicaid cancelled and denied any services at hospitals. They were left to become homeless, helpless, and hungry. “They will beg us to kill them,” Minister of Economy Nihat Zeybekçi said,[4] while a municipal director of AKP, the ruling party, said: “Let them eat tree roots.”[5]

The collective hatred towards and punishment of all opposition for their beliefs is reminiscent of Jewish genocide under Hitler’s regime. This incredible violation of human rights destroyed Turkish academia, freedom of speech, writing, and research, and caused social fractions and hatred among universities. To all governments and to the international community of academics: We must support the rights of these scholars and not let another genocide happen in Europe in the 21^st century.

[1] www.turkeypurge.com

[2] https://pen.org/advocacy-case/asli-erdogan/

[3] https://tr.sputniknews.com/turkiye/201607191023938783-yok-baskani-universite-feto/

[4] https://www.birgun.net/haber-detay/bakan-zeybekci-gebertin-bizi-diye-yalvaracaklar-122392.html

[5] http://www.hurriyet.com.tr/gundem/ak-parti-il-baskanindan-fetoculere-agac-koku-yesinler-40242531