A new bionic leg enables below-the-leg amputees to achieve a natural walking gait.

Song H. et al. Continuous neural control of a bionic limb restores biomimetic gait after amputation. Nature Medicine, July 2024.

A recent study demonstrated that a prosthetic leg could be controlled entirely by the body’s nervous system. During amputation, surgeons connect muscle pairs within the amputated leg, enabling patients to feel and move their phantom limb. Researchers placed electrodes next to these muscles to measure electrical pulses, which a control system interprets to operate the robotic prosthesis. This is the first study to show that such brain control can result in a natural gait.

Involving seven below-the-knee amputees, the study found that those who had undergone this surgery walked faster, avoided obstacles, and climbed stairs more naturally than those with traditional amputations. The study revealed that patients experienced less pain and muscle atrophy following this surgery. About 60 patients worldwide have received this surgery, which can also be applied to arm amputations. This work demonstrates significant potential in restoring function to patients with severe limb injuries.

The goal is to enable the nervous system to control the limb, making it feel like part of the body rather than relying on robotic controllers and sensors. Professor Hugh Herr, a double amputee and senior author of the study, is considering undergoing the procedure himself, as it could benefit both new and older amputations. Researchers hope this amputation technique, which preserves natural muscle interactions, will become a standard procedure in more hospitals.

Internet addiction disrupts brain development in teens.

Max L. et al. Functional connectivity changes in the brain of adolescents with internet addiction: A systematic literature review of imaging studies. PLOS Mental Health, June 2024.

With adolescents increasingly spending more time online, internet addiction among this group has surged. Given the greater neuroplasticity of adolescent brains compared to adults, understanding the effects of internet addiction on their brains and behavior is vital. A new study found that internet addiction is linked to disrupted signaling in brain regions involved in multiple neural networks crucial for attention, intellectual ability, working memory, physical coordination, and emotional processing, all impacting mental health.

A literature meta-analysis of 12 neuroimaging studies focused on adolescents with internet addiction examined changes in brain network connectivity, which governs key behaviors and development. The studies showed that teenagers with internet addiction exhibited significant disruptions in brain regions associated with the executive control network, which manages attention, planning, decision-making, and impulsivity, compared to non-addicted peers. While results varied for the default mode network, disruptions were often reported during tasks requiring self-introspection and attention. These signaling changes could hinder such behaviors, potentially affecting development and well-being. Further research with larger and more diverse populations is necessary to confirm how internet addiction alters brain control over behaviors and overall well-being. Understanding these effects and replicating functional MRI studies across multiple populations can inform future global therapeutic and public health interventions.

World’s first anode-free sodium all solid-state batteries.

Deysher G. et al. Design principles for enabling an anode-free sodium all-solid-state battery. Nature Energy, July 2024.

Researchers have developed the world’s first anode-free sodium solid-state battery. This breakthrough discovery promises affordable, fast-charging, high-capacity batteries for electric vehicles and grid storage. Previously, no one had successfully combined sodium, solid-state, and anode-free battery technologies.

The team designed a new sodium battery architecture that remains stable for hundreds of cycles. By eliminating the anode and using abundant sodium instead of scarce lithium, these batteries have become cost-effective and environmentally friendly. This advance is crucial for producing the terawatt hours of batteries needed to transition from fossil fuels. Lithium, making up 20 parts per million of Earth’s crust, is expensive and concentrated in a few regions, complicating global decarbonization efforts. In contrast, sodium is abundant and more environmentally sustainable. To solve the challenge of ensuring good contact between solid electrolytes and the current collector, the researchers created a current collector from aluminum powder. This material behaves like a liquid when densified under high pressure, maintaining efficient cycling. This innovative approach could advance sodium solid-state battery technology, potentially outperforming lithium versions. The ultimate goal is a future with diverse, clean, and inexpensive battery options to store renewable energy.

Answer: Sha’rani [1] mentions that when he is in the company of a person who does not pray, even for a short period, he cannot feel the spiritual pleasure and delight he otherwise derives from his prayers. Such thoughts are particularly prevalent among those with a deeply spiritual disposition. Although this observation is an accepted truth among experts in this matter, someone who does not deeply experience their prayers, who does not feel like they are sipping from the drinks of Paradise while connecting with God, might not understand this. These kinds of sayings and approaches might not mean much to those whose worship does not go beyond formality and rituals. Therefore, it is necessary to understand this issue in relation to those who live with the enthusiasm of meeting God every day and who are passionate about worship. Their experiences and perceptions of these sensations should be considered a particular measure, specific to them in this regard.

To avoid misunderstanding, acts of worship are not performed to seek spiritual pleasure, nor are they carried out with such an intention or goal. Spiritual delights should be seen as the result of prayer to God, not its purpose. Worship should be done solely and purely for the sake of God, with the aim of earning His pleasure. The spiritual joy and delight experienced as a result of such sincere worship, without seeking it, should be viewed and accepted as a grace and favor from God, for which we should be grateful.

There are some who may not wish to feel the spiritual pleasure of their worship and devotion. Their only concern is to serve God in the best way possible. They see worship as God’s right and their duty. They consider experiencing spiritual pleasure from their worship as a worldly reward and may even strive to distance themselves from it.

Bediuzzaman says that the highest goal of creation and the most exalted outcome of nature is faith in God (iman); the highest rank of being human and the greatest station of mankind is the knowledge of God through faith (ma’rifatullah); the brightest happiness and the sweetest blessing are the love of God within that knowledge (muhabbatullah); the purest joy for the human soul and the most genuine happiness for the human heart are the spiritual pleasures within that love (zawq).

As highlighted here, faith in God is the foundation; without it, there can be no knowledge of God, love of God, or anything else. Similarly, knowledge of God is a heartfelt understanding that results from a person’s contemplation, research, and reading of their soul and the universe; it is a “culture of conscience.” This knowledge opens channels in the heart and conscience towards the Divine Essence. When a person knows Him, they love Him, meaning they attain His love. The more they know God, the more they love Him. Spiritual delight is one of the most beautiful fruits of this love.

Faith and knowledge of God are, to some extent, matters of will, dependent on human effort and striving. The love of God and spiritual delight, on the other hand, are the gifts and favors granted by God as a result of faith and knowledge of Him, and they occur involuntarily. Sometimes He grants them, and sometimes He does not.

If a person begins to experience spiritual delights due to their faith and knowledge but then loses these due to their engagements, relationships, and associations in their social life, this situation represents deprivation for them; it is the cessation of divine favor. Despite continuing their acts of worship and devotion as before, they no longer feel what they once felt or experience what they experienced. This indicates that the people with whom one associates can influence their spiritual and heartfelt world and their relationship with God. This is precisely what Sha’rani intended to convey.

Indeed, associating with people who are distant from God, religion, and faith can negatively affect one’s spirituality, heart, and soul. The words of the friends of God in this regard serve as an important warning for us to keep company with righteous and sincere people. However, before making an absolute judgment in such situations, it is essential to consider intentions and objectives. We must examine the reasons for someone’s associations and friendships, and distinguish between those who act for their own selfish interests and those who walk in the path of seeking God’s pleasure.

Everyone who interacts with others and develops social relationships has their own motives. Some seek to expand their social circle. Some want to benefit from being close to people in positions of power and influence. Others do it purely for the sake of having a good time. However, there are also those whose sole objective is to inform others about their ideals, share the beauty ingrained in their nature, or find solutions to common human problems. Therefore, it is necessary to distinguish between these different approaches.

In this context, while actions such as sitting with people of different worldviews, making mutual visits, offering congratulations, accepting their invitations, and being present on their special days might be common, the intentions and goals behind these actions differ. Therefore, our evaluation of these actions should also differ accordingly.

There are people who have the lofty ideal of benefiting humanity and, through this, seeking God’s pleasure. In pursuit of this ideal, they engage in dialogue with people from different segments of society, such as meeting with officials or followers of different religions and traditions, and establishing good relationships. We can find examples of this in the Age of Bliss. The Messenger of God (peace and blessings be upon him), in his effort to convey his message, met with everyone, sat with every group, and tried to open windows to the truth in their hearts. For the same purpose, he sent companion Mus’ab bin Umayr (may God be pleased with him) to Medina, which was then mostly inhabited by Jews and pagans. Mus’ab reached out to everyone he could and endeavored to be a herald of the truths he believed in.

We do not know of any instance where the Messenger of God (peace be upon him) forbade meeting, speaking, or associating with those who do not pray, do not worship, lack faith, or where he said, “Do not meet with idolaters or disbelievers, lest you lose your spiritual feelings.” On the contrary, with his words, “My name will reach every place where the sun rises and sets,” he encouraged believers to spread out to all corners of the world and convey the message he was given. He wanted this true religion of Islam to be conveyed to and heard by everyone, whether they are Christians, Jews, Buddhists, Brahmins, Zoroastrians, or followers of any other faith.

It is impossible to reach out to people who do not know, love, or trust you. If you have something to convey to them, it depends on establishing contact, engaging in dialogue, making mutual visits, and building friendships. First and foremost, you need to show the people you are talking to that you are a person they can sit and interact with. As mutual dialogue continues, prejudices will break down over time, conditioned mindsets will dissolve, and negative emotions such as hatred, enmity, fear, and anxiety will be replaced by feelings of love, respect, trust, and appreciation. Then everyone will listen to each other and try to understand each other more closely. Without creating such conducive environments, even if you convey the truths you know in the most eloquent manner, your words will not be heard.

As Sha’rani mentioned, can one’s spiritual feelings diminish in this process? Perhaps. But our goal is not to live in material and spiritual pleasures but to endure hardships and fulfill the noble task of enjoining good and forbidding evil, which is the prophetic mission. In pursuit of the highest aim of introducing and endearing our Lord to His servants, we must be open to all kinds of material and spiritual sacrifices. As stated in the outset, spiritual delights are the result of faith in God, knowledge of Him, and servitude to Him, but they should not be the goal.

People who act based on their selfish desires and personal expectations in their relationships with others may experience the disappointment and loss that scholar Sha’rani warned about. However, every effort to remove the barriers between people and the Divine Essence and to ensure that hearts meet with God is considered a struggle in the path of God. Such a struggle leads not to the loss but to the increase of spiritual feelings. People who walk in the prophetic path neither experience deprivation nor face disappointment and loss.

Note

• Abd al-Wahhab al-Sha’rani (1492/3–1565), commonly referred to as Imam Sha’rani, was an eminent jurist, traditionist, historian, mystic, and theologian.

After the exhausting hustle and bustle of the day, you finally throw yourself into your seat and take a deep breath. For a while, you keep on staring at a point, and your past life, which you are about to leave behind, plays like movie scenes in front of your eyes. Eventually you tell yourself, “It’s over,” without realizing that, in actuality, it is just starting.

After a several-hour journey, the plane lands at your new destination and you face your new “homeland.” You assume and hope that, that this place will become your new homeland. The most remarkable thing you notice is the condensation of your breath due to the cold weather. It’s one of the spring months, and everywhere is as green as can be. You have great expectations, and your heart is full of hope. Everything appears “rose pink,” like a dream you never want to wake up from. It feels as though everyone around you will vanish as soon as you open your eyes, revealing the “truth.” You observe everyone smiling and laughing, even for simple reasons. You dismiss others’ descriptions of the people in that country “as cold as its weather.” Many would describe it as a fragment of Heaven.

You finally decide that you have found your new homeland. This decision feels good for a while, silencing the voices whispering for you to wake up. However, the sweet dream doesn’t last long, and gradually you start realizing the “truth.” Your inner voice repeatedly whispers that something is going wrong. Even though your satisfaction is gradually declining, you try not to surrender. An indescribable feeling makes you perceive that everything is not as it seems. Under the bright sky, with a sweet breeze and drizzling rain, you see a small pit where a little water has accumulated, reflecting your image on its surface. You begin to question your reflection: “What are you doing here?” “Do you really belong here?” “Don’t you ever feel like you are suffocating in the black hole of loneliness?” “Is it necessary to be liked by people to have them around? Why would they betray and backstab you?” These questions bombard your mind, threatening to drown you in an ocean of interrogations.

Suddenly, you find yourself in a world full of noises, laughter, screams, flashlights, and crowds. Everything revolves around you at high speed. You can’t do anything but stand and stare, wondering about your purpose of existence in that place and the reason behind the circumstances you’ve experienced so far. You conclude that you haven’t found what you were looking for there. The way people treat each other and their actions make you feel even more detached from that place. The strong desire for belonging and the longing for a homeland lead you to seek another place where your heart feels at home. This yearning intensifies your longing for the land where you were born, spent your childhood, smelled the roses, and touched the soft snow. The loss of your loved ones, one after another, adds to your sorrow. Although you are aware that they are no longer with you in this world, accepting their absence remains difficult. You recall the truth of “death” when observing the snowman in your garden, melting in front of your eyes each day. Eventually, only the carrot nose and olive seed eyes are left. Tears fill your eyes with a childish sadness for reasons you can’t quite explain. Just a few days ago, the snowman was there, smiling at you from outside your window, but now it’s gone.

Life and death, two words that complete each other, are truths that you witness and cannot avoid. You often hear the phrases, life before and after death. Yet, you still desire to keep the candlelight of hope burning within you and avoid falling into despair. You need a branch to hold onto in the stream you’re drifting through.

You recall someone asking you who has the most hope: the rich or the poor, the strong or the weak? Are wealth and power the only sources of hope? Are all the others in a pitiable condition? Are these things necessary to have hope in life? When everyone comes onto the stage, plays their role, and then leaves, what is the reason for taking ownership of certain places in the world and pretending you will never die? Is there a need to be so greedy and selfish?

When everything around you has a purpose of existence and life, even a tiny earthworm adding nutrients to the soil and the delicate stapes bone in the human ear sending sound vibrations, is it reasonable to live without understanding your own life’s purpose? Is being social the only difference between you and an animal? Is life meant only for eating, drinking, and enjoyment? When plants and animals aren’t given the ability to think and seek answers, why do human beings have that potential?

Still searching for a place to belong and seeking satisfying answers to your questions, you can’t even find what you long for in your homeland. Nothing is the same as it once was. The laughter of children is no longer heard, the roses have faded, and everything has turned dark as if touched by a witch’s magic wand. You can no longer sense the sweet breeze carrying the scent of your homeland. The craving for the “eternal” one is never satisfied with the mortal. Pain is what remains with you when happiness disappears. The awareness that even worldly happiness is transitory fades the smile on your face. You accept and surrender to the truth that wherever you go in this world, you will never truly feel a sense of belonging. And that’s when the last candlelight within you extinguishes…

“No!” your still-alive inner voice, which had been whispering quietly until then, yells. “You can’t give up this easily! You can’t surrender to self-despair! Wake up and come back to your senses! Be like a honeybee that sits on every flower but never hurts any of them, even if they might hurt you. Enter every garden and ignore the trash in the corner. Because you can’t perceive the meaning hidden behind existence, you look for what you desire in the wrong places—those that are mortal and fading. You consider them faultless at first glance, but realizing their defects gives you more pain. Redirect your aims toward the right one and head down the right path. Leave the wrong, find the truth. Stop looking for satisfaction among mortal things because even if you were given the whole world, you wouldn’t be satisfied. Choose the Enduring One. Love for the sake of the Eternal One. With everything you love, you open different windows to the same Beauty. Even if people and places seem to make you suffer, you won’t get hurt because you will say, “I loved you for the sake of the Eternal One.” Long for the day you will reach the endless destination you can truly call your homeland, “where no one will ever be discriminated against…” “Wake up from your unawareness,” exclaims the inner voice, bringing you back to your senses. “But how?” you ask. “How do I achieve this, and reach this endless destination?”

“You must develop your abilities and reach your full potential. You have taken on a heavy burden that even the enormous mountains could not bear; you have committed to the great duty of being a steward on earth. Each day, strive to grow a little more. Shake off the dust and let yourself shine like a diamond. Your biggest mistake is focusing on material things while ignoring the art within you and all around you. Learn more about your Creator and observe the signs of the hereafter in this world, as you long for the ultimate union.”

“Wake up, wake up,” the sounds grow louder gradually. You feel someone shaking you. When you open your eyes, you see someone trying to wake you from your deep sleep. You regain consciousness and a smile forms on your face. “I’ve finally found it,” you whisper, even though the person in front of you can’t understand what you mean. Under their surprised gaze, you sit up, staring at a point in the distance. With a determined tone that indicates hope in the core of your heart, you say, “I have woken up, and I will stay awake no matter where I am or what troubles I face, until the day I reach my true destination…”

“Appearances are a glimpse of the unseen.”
Anaxagoras

Throughout the ages, human beings have looked at the sky with admiration. The star-studded sky on summer nights reminds us how enormous our universe is and how small we are in that immensity. NASA (National Aeronautics and Space Administration) has been scanning the universe with giant telescopes for decades. The fact that the starlight we see in the sky are their images from four years ago (that is, the stars are so far away that their light takes four years to reach us), should give us an idea of the vast size of the universe. The question, then, comes to mind: how can we have information about the places these telescopes cannot observe? The answer is that we get precise information about these galaxies, the planets, and even their moons, which are beyond the reach of our telescopes thanks to Mathematics and Mathematical thinking. These tools have been used for centuries and will continue to be used in the future. With mathematics, we can obtain accurate results with heuristic methods without directly seeing or observing the object.

Mathematics enables us to understand invisible structures with high-level thinking, allowing a meaningful system to emerge from paths that previously seemed random. Using our minds to “see” when we lack physical vision fosters abstract thinking, leading to extraordinary advances in human civilization. Let me clarify this by analyzing the three-prisoner problem.

In ancient times, three prisoners were brought to a room, blindfolded. The prisoners were told to line up behind each other, the tallest in the back, the shortest in the front, all facing the wall. Then, the guards put a hat on each of the prisoner’s head. They told them that the hats were selected from a total of five hats, three white and two black, but they did not tell them which color the one on their head was. The prisoners were expected to guess the color.

When the blindfolds are removed, the tallest man in the back could see the hats of the other two, the one in the middle could see the one on the shortest man, but the shortest man could see nothing but the wall. None of the prisoners could see the hat on his own head. The remaining two hats were hidden away.

The tallest man was asked to guess first. If he guessed the color of the hat correctly, he would be free. If not, he would die. Another option was to say, “I have no guess,” but for that he would have to live the rest of his life in the dungeon. The tallest man said, “No answer! I have no guess!” The man in the middle was asked if he knew; he also said, “No answer!” But the man at the front said he solved the puzzle and guessed correctly the color of the hat on his head: white. How was this possible although all he could see was nothing but the wall?

What’s lovely about this problem is that the person with zero visual information at the start becomes the first person to know their own hat color.

Let’s begin by looking at the possible combinations of hats for the prisoners. It can be solved using the process of elimination.

There are only seven possible combinations of hats on the three people:

• WWW
• WWB
• WBW
• WBB
• BWW
• BWB
• BBW

[W= white, B= black, and the order from last to first.]

The tallest man could have deduced his hat’s color if the other two had black hats – since there were a total of two black hats, the tallest one would surely have a white one. Since he chose not to guess, we can eliminate WBB. The knowledge that WBB has been eliminated is now part of the common knowledge held by all three people.

The prisoner in the middle also chose not to answer. If he saw a black hat in front of him, he could have deduced he was NOT wearing a black hat, since if he did have a black hat, then the person on the back would have guessed that his own hat was white. Since this did not happen, then we can eliminate all combinations with a B in the third place. We are left with WWW, WBW, BWW, and BBW. In all these combinations, the first person (the one in the front) is wearing a white hat. This is how he deduces the right color. The other prisoners could not know what color their hat was, for the remaining options included the chances that it could be either black or white.

This ancient three-prisoner problem is a fascinating example of mathematical thinking in action, showcasing the power of abstract thinking to unravel complex puzzles. Just as blindfolded prisoners use logic and deduction to determine the colors of their hats, we can strongly argue for the existence and qualities of many physical entities beyond our perceptions. For instance, most of the exoplanets (any planet beyond our solar system) have been discovered not with direct sighting, but through indirect methods, like the transit photometry by which we measure the dimming of a star’s light when a planet orbiting it partially blocks it. Another indirect method is the radial velocity which describes a planet’s gravity pull of the star either toward us or away from us and thus shifting the wavelength of its light (Doppler effect). And a third method is the microlensing method, when a star passes by another star, its gravity bends the light, making the other star brighter. If the passing star has a planet, this bend is even bigger, and it increases the star’s brightness.

This means that although we do not have a direct image of most of the exoplanets, we still know they exist. This falsifies the argument “I do not believe what I do not see.”

Rational methods and logic enable humans to see the invisible and know the unknowable. When multiple ways are used together, we can learn the vital statistics of whole planetary systems without directly imagining the planets themselves. The best example is the TRAPPIST-1 system about 40 light-years away, where seven roughly Earth-sized planets orbit a small, red star. Think that 1 light year is 9,461 trillion kilometers, then 40 light years are 3784.4 trillion kilometers away from the Earth. In addition, an astronomical unit (AU) is the equivalent of 150 million km / 93 million mi, and the Sun is 1 AU away from Earth. In light-years, the Sun is 0.00001581 light-years away, while in light minutes, the Sun is 8.20 light minutes away, or 500 light-seconds away from Earth. Just to give an idea about how far this system is, it would take 6,912 years of non-stop flight for the Parker Solar Probe, the fastest spacecraft ever built, at the speed of 430,000 mi / 692,017 km per hour, to arrive at the TRAPPIST-1. The seven known exoplanets that revolve around the TRAPPIST-1 planets have been examined with ground and space telescopes. These observations revealed their diameters and the subtle gravitational influence these closely packed planets have upon each other. From this, scientists determined each planet’s mass. We also know how much energy their star radiates onto these planets’ surfaces, allowing scientists to estimate their temperatures. We can even make reasonable estimates of the light level and guess the color of the sky if we were standing on one of them. And while much remains unknown about these seven worlds, including whether they possess atmospheres or oceans, ice sheets or glaciers, they have become the best-known solar system apart from our own.

“Appearances are a glimpse of the unseen,” says Anaxagoras (d. 428 BC), one of the earliest philosophers of natural science. One of my math teachers once said that what we know is perhaps the size of a small island in an ocean of unknowns.

If you think of what we know as a circle, the more you know, the wider the circle around it and the greater its relationship with the unknown. It is like the more you know, the more you do not. The larger the island of the known in the ocean of the unexplored, the longer the coast of the unknown. “Ignorance is bliss,” some say, perhaps in contrast to the fear of being lost in this ever-growing ocean of the unknown. The seen are the forerunners of the unseen, just like an iceberg. Much more of an iceberg stays underwater than what meets the eye. We only see one-thirtieth of the iceberg. Canny inferences can be more accurate than physical observations. Mathematical thinking shows us all aspects of the iceberg.

As we continue to push the boundaries of knowledge, fueled by curiosity and guided by mathematics, we unlock new insights into the universe’s mysteries. By expanding our understanding of the cosmos through abstract reasoning, we embark on a journey of exploration that promises to reveal the secrets of existence and inspire future generations to reach for the stars.

 “Those who believe in the unseen…” (al-Baqarah 2:3)

In every culture, at every stage of history from the beginning of time, individuals have been faced with the questions: Who am I? Why am I here? How can I make a contribution to society?

These were the questions that engaged my mind as a young man over forty years ago while sitting in a dentist’s waiting room, my attention riveted by a magazine article on the subject of Anomie [1], a sociological concept developed and elaborated by Emile Durkheim.

Durkheim described this condition as a breakdown in the normal framework of our lives; the overturning of rules and expectations, and a loss of the sense of one’s place in society and status vis-a-vis other people. The condition was observed by Durkheim as occurring mainly in cities within industrial society during times of rapid social change, both upward and downward. It appeared to give rise to grave psychological and sociological problems in those subjected to its demoralizing effects.

Reading this absorbing article jolted me into re-evaluating the course my life was currently taking. I was determined to discover more about these pressing problems facing contemporary industrial society and place myself in a position where I could better understand them and perhaps contribute to combating their disruptive social consequences.

After this revelation, I was unable to settle back into what I now saw as my humdrum administrative role. Within a few months, I left my job and enrolled as a mature student in a university degree course studying social science with an emphasis on sociology. What was even stranger was that I – a “canny” Presbyterian – had been lured off the “straight and narrow” by a bunch of philosophers, sociologists and psychologists and was now questioning the essential nature of man, his place in society and my role in contributing to an understanding of that society’s evolution.

However, I subsequently felt justified in my decision to switch my life course upon discovering that the illustrious origins of this timeless, universal search for self-knowledge was evidenced in the admonition, “Know thyself,” found inscribed on the pronaos of the Temple of Apollo at Delphi according to the Greek writer Pausanias. The phrase was later expounded upon by Socrates the philosopher who taught that the unexamined life was not worth living.

It was shortly after commencing my course that I discovered another social theory which initially seemed diametrically opposed yet, on closer study, exhibited many similarities to that of Emile Durkheim. This was Karl Marx’s concept of “Alienation.” In it he attempted to describe the repression and lack of self-worth experienced by individuals subjected to the forces, demands and exploitation exerted by industrial society. Marx believed that this alienation was manifested in several ways. Individuals were:

• Alienated from the products of their labor
• Alienated from their own particular activity within the labor process
• Alienated from their “Species Being” [2]
• Alienated from other people

The central hub of his concept was that individuals subjected to one or more of these several forms of alienation could only fulfill themselves completely through the development of their Species Being. Attaining that Species Being was therefore essential to their wellbeing and fulfillment.

Marx believed that nothing was inherently implanted in human nature. While our natural biological constitution produces appetites, needs, and propensities, these are shaped by the historical factors encountered daily. People can transcend their situation through action and social interaction, transforming their nature into that of fulfilled species beings. The major hindrances to achieving this were created by points one and two above – alienation from the products of their labor and alienation from their own specific activity within the labor process.

Marx believed that the unfulfilled species being could only be achieved by the removal of the repressive factors within the existing capitalist structure. The enormous wealth being created through the division of labor was not being equitably distributed due to the alienated labor situation. A fully developed species being would counteract this imbalance, allowing for the expression of aesthetic experiences, community activities, and intellectual creativity.

Herbert Marcus, a member of the school of Critical Theory, disagreed with Marx. He saw society as irrational, believing that its productive capacity was hindered, not facilitated, by the emancipation of human needs. He suggested that individuals identified so closely with their material possessions that they transformed the objective world into an extension of their own being. Thus, the existence imposed on them by technical rationality is an even more progressive stage of alienation. Their true consciousness becomes merged with and engulfed by a one-dimensional false consciousness which pervades all spheres of their social life: “The alienated subject is swallowed up by their alienated existence.” We create our images, which then become our desires. These desires motivate and eventually even obsess us.

I obtained my Bachelor of Science with Honors degree in Sociology, completing my thesis in my chosen area of study: “A Comparative Developmental Study of the Theories of Anomie and Alienation.” This was a quite different direction than most of my colleagues. However, despite numerous attempts to obtain a post where I could use my recently obtained, specialized knowledge to contribute to the solution of the related problems, I was unable to do so and was eventually forced to revert to an area where I had relevant experience. My career ended up in the field of aircraft engineering, specifically in developing/writing manufacturing procedures relating to aircraft and missile design and production for several large corporations as a Senior Business Procedures Analyst. This was a long way from my chosen vocation which was the area which had held the greatest attraction for me. Consequently, I was unable to contribute to attempts towards enlightenment or effect any degree of social improvements.

This is the first time in the forty-three years since then that I have “put pen to paper” setting forth some thoughts on the original development of the concepts of these sociologists and to apply their concepts to an analysis and understanding of whether and how Anomie and Alienation still exert their influence in today’s changing contemporary social conditions.

Alienation has become almost a casual everyday phrase now, losing much of the initial precision attributed to it through Marx’s definition and development. While there is no diminution in the problems raised by these two concepts within today’s “new technological society,” they are still as rampant as ever, merely altering their mode and direction of attack into a modern, technological milieu. Although Anomie was never as well-known as alienation and is even less so now, it is the one which arguably seems to have inserted itself into today’s acquisitive society most effectively. Durkheim’s “Malady of Infinite Aspiration” and the problem of “Egoism” or social isolation are more evident now than at any time in the past. It seems to me that the social factors which have re-ignited anomie are likely to continue to progress technically and continue to prove problematic in the future. Sociologists and philosophers obviously still grapple with these questions as our world evolves even more rapidly in this post-metaphysical social age. Our responses must necessarily continue to adapt to the historical and technological conditions confronting us, both individually and collectively. The evidence suggest that we are not doing a very good job of what is undoubtedly a mammoth task.                                   

This might seem paradoxical since today’s society is more affluent than at any period in world history. However, it would be a mistake to equate economic affluence with peace or even social contentment; nor does it necessarily provide a sense of belonging within traditional family structures. That nuclear family has been eroded, replaced by single and one-parent families. Nowadays offspring are spread worldwide further weakening family ties as society’s pace of development continues unabated.  Meanwhile, sex and gender issues add to the complex new decisions individuals must make in everyday family life.

 A large, mostly younger social group now retreats into mobile “cocoons” or internet cells, shutting out the rest of society. So called “Social Media” is anything but social, often judging individuals by its own superficial cult-driven stereotypes, verbally attacking those deemed to have fallen short of its distorted standards. It is insular, divisive, anti-social, adding nothing to our endeavors to realize humanity’s true social potential – to become socialized beings with a sense of belonging to a caring and thoughtful society.

The poet John Donne’s quote, “No man is an island,” admittedly a tad sexist in modern terminology, is totally at odds with reality in contemporary society. Millions of individuals sit “worshipping” small flickering screens, oblivious to time; entombed, isolated beings, marooned within fictional worlds. They are most certainly “islanders” and unlikely to revert to their previous lifestyles.

In medieval society people saw themselves as part of nature. They were bonded by the feudal system and the church. Most of the country’s production was agrarian-based and there was little sense of ambition for progress among the rural population. Adequate food production ensured the well-being, or at least the survival, of all the workers involved on the land.

That, however, was not to last.

The power of the guilds and the role of trade, ballooning as the growing impetus of the industrial revolution led to the emergence of capitalism, weakening church influence.

This was immediately followed by growing instability following dissolution of the feudal system. Two new factors – Mass Markets and Competition – limitless and threatening, gave rise to increased levels of freedom for all and independence for the ambitious. Many large landowners became caught up in technological developments; cotton, coal, canals and railways, to the detriment of agriculture. For the bulk of the less capable laborers, this represented a sense of uncertainty, threats, and often destitution.

Returning to Emile Durkheim’s theory of Anomie – his belief was that a person’s individual nature was a reflection of the social structure of the society in which they lived with all its stresses. He emphasized the need for social and moral regulation to protect people from the destructive effects of rapid economic, sociological and structural changes. He continued to propose the necessity of belonging to social groups to prevent the effects of “Egoism” (social isolation or detachment) leading to despair and alienation, even suicide.

It became apparent that even beneficiaries of this growth environment were also afflicted by what Durkheim called “The Malady of Infinite Aspiration” – continual striving for success with no ceiling on expectations and no sense of fulfillment following successful achievement.

Eric Fromm, another sociologist analyzing the same problem, based his critique of industrial society on the technique of “Humanistic Psychoanalysis” identifying two types of individual need:

• Firstly, physiological needs (such as hunger).
• Second, human yearnings rooted in the peculiar nature of existence.

He saw these basic needs as critical for people to retain a healthy mental state, experiencing nature and society in a fully human way, similar to Marx’s “species being.”

Like Durkheim, he believes that modern society no longer provides individuals with the means to engage in former “clan” or religious worship functions, thus creating a sense of anxiety and isolation that was not present in the past. Freedom FROM has not been replaced with freedom TO in achieving a positive, fulfilling lifestyle.

Conclusion

What then might be the solution as far as these sociologists are concerned to help today’s individual cope with this disastrous loss of identity, allied to the “morphing” of anomie and alienation by newly created factors within the modern technological world?

If the present trend continues, Fromm envisaged several possible alternatives, none of which sound particularly attractive:

• Nuclear War – civilization’s destruction and subsequent return to a primitive agrarian lifestyle for the survivors.
• Robotism resulting from the increasing continued automation and associated alienation and anomie.
• His last alternative, and only positive, solution is that we take responsibility for the life of ALL people.

First, abolish the constant threat of war through international cooperation, redistribution of total world wealth with resources placed under the administration of a world government. Work would need to be implemented on a co-management basis and returned to human proportions. These initiatives would require total consensus and concurrent implementation in the spheres of economics, politics, law, and culture.

This is Eric Fromm’s conclusion in his book The Sane Society.

I look back to that dentist’s waiting room of forty years ago in amazement and disappointment.  Amazement at the speed at which technology has developed and expanded. Computerization, world travel, the internet, and mobile phones have combined to shrink the world to the size of your fist, “replacing” God as our object of devotion. The world of manual work is gradually disappearing. Now a push-button world of automation or robotics churns out products faster than the eye can see with no relationship between the worker and his product – as Marx foresaw.

Artificial Intelligence (AI) is on the march!

Despite our additional wealth, over half the world is starving while food production is curtailed to inflate profit margins. The subsequent rising inflation renders increasing incomes of little benefit throughout the industrial world.

Although we have increased our leisure time and relative affluence, we do not experience the sense of fulfillment we had when our time was restricted and leisure was a premium. The social ills of Anomie and Alienation are still chronic as “The Malady of Infinite Aspiration” identified by Durkheim runs rampant through society. Almost every young person wants to be famous (without any effort of course). Fifteen minutes of fame is no longer sufficient.

Much has changed – yet so little has improved in real societal terms. Emile Durkheim, Karl Marx and Eric Fromm’s analysis confirm my own view. Any real sense of “belonging” in this society seems a distant possibility unless Fromm’s final option is introduced – and soon!

Notes

• Anomie signifies a breakdown of the normative frameworks of our lives, the upsetting of rules, expectations, a sense of one’s place in society, one’s status vis-a-vis others. A social condition with grave psychological effects experienced during times of rapid social change, upwards as well as downwards.
• “Species Being” follows the initiation of a process of “Coming-to-be” in which nature transcends itself and becomes man through interaction with his industrial context. This must occur in a dynamic and transformational fashion thus consummating his species being and is dependent on removal of the existing alienating labor conditions.

Bibliography

• Durkheim, E. The Division of Labour in Society. Free Press. 1933.
• Fromm, E. The Sane Society. Routledge & Kegan Paul. 1963.
• Marcuse, H. One Dimensional Man. Routledge & Kegan Paul. 1964.
• Mezros, I. Marx’s Theory of Alienation. Merlin Press. 1970.

Do not offer your hand to whoever claims guidance,
for he may lead you to a slope which is impossible to climb;
whereas the path of a perfect guide
is easy enough to follow.
Niyazi-i Mısri

Guidance is defined in different ways, among which are directing to the right path, awakening hearts to the Ultimate Truth, helping feelings and thoughts reach God by removing the obstacles between Him and people’s minds and hearts, and serving as a means for the souls to have some acquaintance with God, and for the souls who have acquired acquaintance with Him to deepen in their relationships with Him. It consists of educating people individually or in communities and, thus, elevating those from among them endowed with the required capability and merit from being potentially human to being truly human, or directing them to the horizon of being perfect human beings.

We can also see guidance as a call which a perfect teacher, who has full knowledge of the outer and inner aspects of the Religion and who is able to combine them in theory and practice, makes to those endowed with the required capabilities to be human at a certain level of humanity. From this perspective, we can regard guidance as the special efforts of heroes of spirituality to convey to others whatever of spirituality they have particularly been favored with. In the hands of such heroes, coal has always been trans- formed into diamonds, and rocks and soil have been raised to the level of gold. The teachers of Sufism have dealt with the matter of guidance and guides in this respect and have considered it as the superhuman effort of those with transcendent qualities. They do not regard endeavors at a low level as guidance, nor do they consider as guides those who are unable to open the doors to the horizon of perfect humanity for souls with the required capabilities. For these, themselves, are in need of guidance and must certainly be trained. A famous Turkish proverb states:

A guide who himself is in need of special favor cannot know how he can impart favor to others!

It is truly as if this proverb has been coined in regard to such people. Salim Suleyman Uskudari [1] voices the same consideration in a poetic way:

Our teacher himself suffers from a lack of knowledge, so how can he know what guidance really is?

Bagdatli Ruhi [2] approached the matter a bit more humorously:

Look at the ascetic: he aspires to be a guide;
he started school yesterday, today he wishes to teach.

It is a fact that if there is one thing that is the most enduring in this world and the most meritorious in the Hereafter, it is guidance; and therefore a guide is the most valuable person. However, guides can only educate according to their own capacity. It is possible to talk of a wide range of guides, from the “spiritual poles” or “axes” to ordinary preachers.

As we have briefly mentioned, guides are, in a general sense, heralds of truth who possess whatever is necessary for guidance, heroes of spirituality, and heirs to the mission of Prophethood, who convey Divine gifts to the hearts. In regard to some aspects of this mission, a guide is also called a “sitter-on-rug” (postnishin), or the “elder one” (shaykh). The word shaykh is also used in the sense of teacher or professor. A guide favored with special nearness to God and special knowledge from God’s Presence, and charged and authorized with the duty of guidance, is different from an ordinary preacher. Ordinary guides find in themselves the truths to be imparted to others according to their own horizon of perception, and convey them to others in accordance with their capacity. However, perfect guides, like the North Star, direct all to the true way, based on the fundamental sources of the Religion, and present to others whatever should be presented out of the depths of their hearts and spirit. As for those who are both a spiritual Pole (Qutb) and a Helper or Means of Divine Help (Ghawth), they shape whoever enters their atmosphere in the mold of their own horizon, and rebuild them with the material purely from the Qur’an and the Sunna.

At whatever level it occurs, guidance is the most valued among the duties of servanthood, provided it is done purely for God’s sake; and any hero of truth who fulfills such a responsibility is a guide who is an heir to the Prophet, upon him be peace and blessings. However, it should be noted that the companionship of a perfect guide has a particular pleasure of its own and bears signs of a possible “meeting” with God, while it is highly difficult to be able to advance in the company of an imperfect one.

A couplet, whose writer is unknown, reads:

Go to a guide, to a guide, a guide,
a guide has a cure for any suffering, O “father!”

Anwari [3] contributes to this meaning with the following:

The meaning of “You will never be able to see Me!” [4]
I could not understand it without being
“Mount Sinai” in tearful love.
The mystery of the truth of the Cloak
that covers the light-diffusing Prophet’s Family:¹⁴
I could not understand this
without being happy when meeting a guide.

Now, without going into the differences that arise from the capacity and amount of knowledge each guide has, or the spiritual gifts that each is favored with, I will try to explain the subject in relation to certain essential elements that are found in every guide.

A guide is one who has sufficient knowledge of the relationship between God, human beings, and the universe, and the matters concerning this sphere of the Religion. Anyone who does not recognize God is a denier and an ignorant one; and those who are unable to perceive the relationship between Him and existence are blind and unaware of the real nature of their existence, while one who does not know himself is, in fact, lonely and a stranger amidst existence. All of these types of human beings themselves are in need of guidance.

A guide is a hero of spirituality, one who is a careful student of the Qur’an and the book of the universe, and one who has an inquiring mind which has an acquaintance with existential mysteries. A guide is also a sagacious, insightful one with eyes that are observant of things, a tongue busy with reciting the Qur’an, and ears that listen to it. With sound and accurate sense perceptions, profound and comprehensive observations, and powerful reasoning, a guide is distinguished with the manners that are found in a Prophet at a perfect level. Such a person has a universal viewpoint in dealing with matters, is careful of the intersecting points of the revealed rules and commandments and the Divine laws of creation and life. These individuals seek only God’s good pleasure and approval in conveying to people what God wants them to convey and in communicating whatever is inspired into them to needy souls, thereby considering His nearness in whatever they do and say.

Guides are those individuals who try their utmost to proclaim, on any platform, the cause on which they have set their heart in a mood of dedication, and who mediate between what should be conveyed to others and those to whom it should be conveyed. As they never think of any wage, compensation, or reward, they also attribute any material or spiritual return coming, without expectation, to the sincere efforts of those around them. Without ever appropriating whatever spiritual gifts come to them personally, they regard their followers as a means for the arrival of these gifts. This is, without doubt, self-denial; but in a true guide’s sight, it is what an ordinary believer should do, not something worthy of acclamation. Such true guides never expect others to appreciate their activities, nor do they aim by them at any worldly or otherworldly outcome, except God’s good pleasure and approval. They are always sincere and upright before God, for they are aware that they follow the way of the Prophets and that this way has certain rules to observe, the most important of which is that any guide should pursue only God’s good pleasure in the act of guiding others.

A guide is also a hero of love and tolerance, one who has full knowledge of his audience or followers with all of their characteristics; a guide keeps them under wings of compassion, shares their joys and grief, congratulates them on their accomplishments, and ignores their faults and deficiencies. Like sources of fragrance, such guides diffuse “incense” to satisfy needy hearts; like candles, they consume themselves to illuminate the dark souls around them, for the well-being of the latter. They find true happiness in the happiness of others and avoid no sacrifice in conveying their ideals. They die in order to revive; weep in order to make others laugh; become tired to enable the rest of others; strive constantly in order to be able to awaken others to eternity—without paying any attention to either sincere or insincere appreciation, or to unfair criticisms. They beg God’s forgiveness in the face of compliments, welcome any rightful reactions and criticism, and go on without faltering.

A guide is a wise one equipped with the necessary knowledge of both religious and certain secular sciences to discuss different subjects with an audience and present satisfactory solutions to their problems. In the Naqshbandiya Order, the duty of guidance was not entrusted to those who did not successfully complete all the courses taught in the madrasas or who could not combine spiritual and intellectual enlightenment. Rather, the lodges where the elders or guides of this school taught were each like a fountain of Khadr [5] at which those studying were able to quench their thirst. Any houses of guidance where guides of such caliber did not, or do not, teach are no different from ruins; those who claim guidance in them are deceived and the people who hope for illumination in such centers, which are themselves devoid of light, are indeed unfortunate ones.

Do not offer your hand to whoever claims guidance,
for he may lead you to a slope which is impossible to climb;
whereas the path of a perfect guide
is easy enough to follow.
Niyazi-i Mısri [6]

However transcendent in general knowledge and knowledge of God they may be, in particular, guides are perfect preachers who can combine, in a balanced way, their ascension toward God with being in the company of people at the same time and considering the level of their audience when conveying to them what they should convey. They always consider the dispositions, feelings, and thoughts of those whose education they have shouldered, and they avoid causing any misunderstandings or ambiguity in conveying the messages that arise from the particular gifts they have received in the horizon of their relationship with God. A true guide is a strict follower and meticulous student of the Qur’an and is, therefore, obliged to follow the Qur’an in the duty of guidance. Despite being the Word of the All-Great, All-Transcendent One, the Qur’an came to the horizon of the Prophet, upon him be peace and blessings, not in a wholly transcendental manifestation of the Divine Attribute of Speech, but rather, in consideration of the levels of all its audience. Thus, just as the Qur’an addresses humankind according to their many levels of understanding, its first and greatest communicator—and the greatest of all guides—Prophet Muhammad, upon him be peace and blessings, also considered the different levels of his audience and said: “We, the community of the Prophets, have been ordered to address people according to their capacity of understanding” [7].

Guides speak with the sublimity of their character, the depth of their spirituality, and the language of their actions. They are exceptionally faithful and devoted to God Almighty. It is an undeniable truth that those whose words do not conform to their actions and who are not trustworthy by their own actions cannot have any positive, lasting influence on people; thus, their message cannot be acceptable. The only way for those things that are said to be acceptable to the human conscience is the speaker’s unshakable conviction of the truth of those things and his practicing them in his life. It is reported that God Almighty said to Prophet Jesus, upon him be peace: “O Jesus! First give advice to your own soul, and only after you have accepted and followed it, then give it to others—or else be ashamed of Me” [8]. This is in perfect conformity with what the Qur’an quotes from Prophet Shu‘ayb, upon him be peace: “I do not want to act in opposition to you (myself doing) what I ask you to avoid” (11:88).

O God, include us among Your servants sincere (in faith and in practicing the Religion) and endowed with sincerity, and honor us with following the Lord of those endowed with sincerity, upon him be the greatest of blessings and perfect peace, and on his Family and Companions, noble and honorable.

Notes

• Salim Suleyman Uskudari (d. 1893) was a Mevlevi (Mawlawi) Sufi poet and writer. He lived in Uskudar, Istanbul, and was well-versed in both prose and verse. (Tr.)
• Bağdatlı Ruhi (Ruhi of Baghdad: d. 1605) was one of the important figures in Ottoman-Turkish classical literature, who usually wrote about moral issues. (Tr.)
• Awhadu’-Din ‘Ali Anwari is a famous poet who lived in the twelfth century in Iran and Afghanistan. Besides poetry, he was adept in logic, music, theology, mathematics, and astrology. His Diwan, a collection of his poems, consists of a series of long poems, and a number of simpler lyrics. (Tr.)
• It refers to the Prophet Moses’ desire to see God on Mount Sinai and God’s reply to him, saying: “You will never be able to see Me (while in the world).” See the Qur’an, 7:143. (Tr.)
• (al-) Khadr is he with whom the Qur’an recounts (18:60–82) Prophet Moses made a journey to learn something of the spiritual realm of existence and the true nature of God’s Acts in the world. It is controversial whether he was a Prophet or a saint with a special mission. It is believed that he enjoys the degree of life where one feels no need for the necessities of normal human life. (Tr.)
• Mehmed Niyazi-i Mısri (d. 1694), a Sufi poet who was born in Malatya (Turkey), educated in Egypt, and lived in Istanbul and Edirne. (Tr.)
• ad-Daylami, al-Musnad, 1:398. (Tr.)
• Ibid., 1:144; Abu Nu‘aym, Hilyatu’l-Awliya’, 2:382.

Aisha set out on the road with her newly purchased car. After covering some distance, a warning light in the car turned on, which she didn’t recognize. Initially, she didn’t pay much attention to this light and continued on her way. However, after a while she needed to tow the car and the mechanics told her that it was a good thing that she came, as ignoring these lights and continuing on the road could have led to a serious malfunction that might endanger her life.

Jason and his family planned for a trip and were going to hit the road early in the morning. After dinner, Jason felt a pain in his abdomen, but he didn’t tell anyone. However, the pain intensified, and he began to feel nauseous, so he took a painkiller. The pain did not go away, so he decided it was time to go to the hospital. When they arrived at the hospital, the doctor examined Jason and, the first thing Jason wanted was to get rid of the pain as soon as possible. However, the doctor said that using painkillers wouldn’t be right, as it was important to understand the course and type of the pain for diagnosis. When the blood tests and ultrasound results came in, it was revealed that Jason had appendicitis and needed urgent surgery. If they had waited a little longer, there was a possibility of the appendix perforating, which would make the surgery much more complex. Although Jason couldn’t go on the vacation he had been waiting for years, he realized the importance of symptoms like pain, nausea, vomiting, and fever, despite their discomfort. Jason gained a newfound appreciation for the delicate balance between listening to the body and understanding its signals.

Aisha’s car had a way of communicating problems through warning lights. Similarly, our body has its own language, expressing issues not through words but through symptoms, as in Jason’s case. What are the signals our body uses, and how can we understand this language?

People may use the words “sign” and “symptom” interchangeably in medical manners. However, a symptom is something an individual experiences, while a sign is something a doctor, or other person, notices. Symptom is defined as something that a person feels or experiences that may indicate that they have a disease or condition. Symptoms can only be reported by the person experiencing them. They cannot be observed by a health care provider or other person and do not show up on medical tests. Symptoms, often considered as the body’s alarm system, play a crucial role in the realm of diseases. Symptoms serve as valuable indicators that guide healthcare professionals in the diagnostic process and treatment planning. This article explores the essential usefulness of symptoms in understanding diseases and their importance in healthcare strategies. Frequently seen examples of disease symptoms are pain, fever, nausea, vomiting, fatigue, and loss of appetite.

Pain: Pain is described as a localized or generalized unpleasant bodily sensation or complex of sensations that causes mild to severe physical discomfort and emotional distress, typically resulting from a bodily disorder, such as injury or disease, by the International Association for the Study of Pain.

Pain is always subjective. Each individual learns pain through experiences related to injury in early life. It is unquestionably a sensation in a part or parts of the body, but it is also always unpleasant, and therefore, also an emotional experience.

But many people report pain in the absence of tissue damage or any likely pathophysiological cause; this usually happens for psychological reasons. There is no way to distinguish their experience from pain due to tissue damage if we rely solely on the subjective report. If they regard their experience as pain and if they report it in the same way as pain caused by tissue damage, it should be accepted as pain.

Although the characteristics of pain may differ, the role is still the same; pain is the body’s alert system. For example, pain as a symptom of another illness can be a significant factor in early diagnosis and treatment. Pain is one of the top reasons why people seek emergency care. Therefore, from injuries to heart attacks to cancer, functional pain is associated with identification of these conditions and potentially the prevention of more serious outcomes.

Congenital insensitivity to pain, also known as congenital analgesia, is a rare condition in which a person cannot feel (and has never felt) physical pain. It has been estimated to have a worldwide incidence of approximately 1 in every 25,000 live births. Because feeling physical pain is vital for survival, this insensitivity is an extremely dangerous condition.  Since children and adults with this disorder cannot feel pain, they may not respond to problems, thus are at a higher risk of more severe diseases. Children with this condition often sustain damage both in and around the oral cavity, such as biting off the tip of their tongue, or suffer fractures to their bones.

Fever: A fever is an abnormal rise in body temperature. It is most often a sign of infection but can be present whenever there is tissue destruction, such as, for example, from a severe burn or when large amounts of tissue have died due to a lack of blood supply. Body temperature is controlled by the thermostatic center in the hypothalamus. Fever in humans is a body temperature above the normal range due to an increase in the body’s temperature set point in the hypothalamus. Certain protein and polysaccharide substances called pyrogens, released either from bacteria or viruses or from destroyed cells of the body, are capable of raising the thermostat and causing a rise in body temperature. Fever is a highly significant indicator of disease.

Nausea and vomiting: Nausea has been defined as an “unpleasant painless subjective feeling that one will imminently vomit.” While nausea and vomiting are often thought to exist on a temporal continuum, sometimes they may occur in the absence of each other.

In population studies, more than 50% of adults reported at least one episode of nausea, and more than 30% of adults reported one episode of vomiting within the preceding 12 months, with women reporting more episodes of nausea than men. Nausea is considered to function as a protective mechanism, warning the organism to avoid potential toxic ingestion. Nausea and vomiting may also be early warning signs of more serious medical problems, such as appendicitis (like Jason’s case above), a blockage in the intestines, cancer, ingesting a drug or poison, especially by children.

Vomiting is our body’s emergency response to poisoning. It’s kind of a “dump everything!” panic response. When the body detects potentially toxic compounds in the digestive system, it initiates a cascade of physiological responses, including nausea and the urge to vomit. By expelling these substances from the stomach and gastrointestinal tract, the body prevents their absorption into the bloodstream, thereby reducing the risk of poisoning or systemic damage.

Fatigue: Fatigue is a multifaceted and complex phenomenon characterized by a persistent feeling of physical or mental tiredness, weakness, or lack of energy. It transcends mere tiredness, as it often persists even after rest or sleep, significantly impacting an individual’s quality of life and daily functioning. While fatigue is a common experience that everyone encounters at some point in their lives, chronic or persistent fatigue can be indicative of underlying health issues or diseases.

In many cases, fatigue acts as the body’s alarm system, signaling an imbalance or dysfunction within the body. It can be a prominent feature of various acute and chronic illnesses, including autoimmune disorders, infectious diseases, neurological conditions, and mental health disorders.

Appetite loss: This symptom refers to a diminished desire or interest in eating, often resulting in reduced food intake. It can manifest as a complete aversion to food or a decreased enjoyment of eating, leading to unintentional weight loss and nutritional deficiencies. Appetite loss can stem from various factors, including physiological changes, psychological distress, medication side effects, and underlying medical conditions. While occasional fluctuations in appetite are normal and may occur due to temporary factors such as stress or illness, persistent or severe appetite loss can be indicative of more serious health issues and warrants medical attention.

Understanding appetite loss is crucial in disease prognosis and treatment as it serves as a significant clinical indicator and prognostic factor for various medical conditions. In many cases, appetite loss accompanies acute illnesses such as infections or gastrointestinal disturbances, serving as a protective mechanism that redirects energy towards the body’s immune response. However, chronic appetite loss, particularly when associated with unintentional weight loss, can signify underlying chronic diseases such as cancer, chronic infections, autoimmune disorders, or gastrointestinal disorders. Monitoring changes in appetite and nutritional status is essential for disease management, as malnutrition and weight loss can exacerbate disease progression, impair treatment response, and negatively impact overall prognosis

Cough: Coughing is a reflex action that serves as the body’s natural defense mechanism to clear the airways of irritants, mucus, or foreign particles. It involves a sudden expulsion of air from the lungs, typically accompanied by a distinctive sound. While coughing is a normal and essential bodily function, persistent or severe coughing can indicate underlying health issues or diseases. Monitoring the onset, duration, severity, and accompanying symptoms of a cough is essential for healthcare providers to determine the underlying cause and appropriate treatment plan, highlighting the importance of cough as a diagnostic tool in the assessment of respiratory health.

Headache, shortness of breath, palpitation, weight loss, rash and swelling are the other most frequent disease symptoms, alongside many others. Although we don’t like experiencing these symptoms, they actually help us in many ways, such as:

1. Early detection and diagnosis: Symptoms function as initial indicators, signaling potential health concerns to both individuals and healthcare providers. Prompt action upon symptom onset can significantly enhance the effectiveness of treatment and prognosis.
2. Disease discrimination: Symptoms aid in distinguishing between different diseases. Although some illnesses may share similar symptoms, the specific combination and severity of symptoms can offer valuable insights into the underlying condition, ensuring accurate diagnosis and appropriate treatment initiation.
3. Patient-centered healthcare: Experiencing symptoms places individuals at the forefront of their healthcare journey. Through active reporting and the description of symptoms, patients provide essential information that assists healthcare professionals in comprehending the nature and progression of the disease. This patient-centric approach improves diagnostic accuracy and treatment personalization.
4. Disease progression monitoring: Symptoms serve as dynamic markers of disease advancement. Tracking symptom changes over time enables healthcare providers to evaluate treatment effectiveness, make necessary adjustments, and deliver individualized care. Symptom monitoring is particularly critical for chronic conditions requiring ongoing management.
5. Enabling targeted interventions: Specific symptoms often indicate involvement of particular organs or systems, guiding healthcare professionals towards tailored interventions. For instance, respiratory symptoms may indicate lung issues, prompting targeted investigations and treatments directed at the respiratory system. This precision in addressing symptom origins enhances therapeutic intervention efficacy.
6. Psychosocial considerations: Symptoms impact an individual’s mental and emotional well-being in addition to their physical health. Recognizing and addressing symptoms from a holistic viewpoint enables healthcare providers to consider psychosocial factors that may influence overall patient health. This comprehensive approach contributes to a patient-centered care model.

We often do not like some events that happen in our lives at first, and they can make our lives very difficult. However, as time goes by, we often see the positive outcomes of those events. A verse from the holy Qur’an explains this human condition in a very concise way: “Perhaps you dislike something which is good for you and like something which is bad for you. God knows and you do not know” (al-Baqarah 2:216). Similarly, the significance of symptoms in diseases goes beyond mere inconvenience. They act as indispensable indicators, directing healthcare professionals towards early detection, precise diagnosis, and individualized treatment. Without these symptoms as early warnings, we would not be able to understand and respond to diseases in a timely manner. Embracing a holistic understanding of symptoms empowers both patients and healthcare providers to collaborate in managing diseases effectively. Acknowledging symptoms as integral elements of both diagnosis and treatment enhances the overall standard of healthcare, fostering a thorough and patient-centered approach.

References

https://www.britannica.com/science/human-disease

https://en.wikipedia.org/wiki/List_of_medical_symptoms

Santiago V. Painful Truth: The Need to Re-Center Chronic Pain on the Functional Role of Pain. J Pain Res. 2022;15:497-512. Published 2022 Feb 16. doi:10.2147/JPR.S347780

https://en.wikipedia.org/wiki/Congenital_insensitivity_to_pain

Singh P, Yoon SS, Kuo B. Nausea: a review of pathophysiology and therapeutics. Therap Adv Gastroenterol. 2016;9(1):98-112. doi:10.1177/1756283X15618131

https://www.medicalnewstoday.com/articles/161858

https://www.cancer.gov/publications/dictionaries/cancer-terms/def/symptom

I remember my father once warning a distant cousin who used to drink a lot. “Son,” my father said, “you will soon get married; you will have children. You should stop drinking.” The cousin replied: “Uncle, it is not me who will be pregnant. It is harmful when the mother drinks. What’s the harm when I drink?” My father’s concern was not because of biological harm, but to warn our cousin that he had to give up drinking to be a role model to his children. But we now know that the father’s drinking habits have a major influence on the baby during pregnancy, perhaps even more than the mother’s.

“Fetal alcohol syndrome” (FAS) is a disorder that occurs due to alcohol consumption during pregnancy. Consequently, pregnant women are warned to avoid alcohol to protect their baby from FAS and other similar disorders. According to Michael Golding, a professor of physiology at Texas A&M University, birth defects are influenced not only by the alcohol consumption of mothers but also by that of fathers.

“Research clearly shows” writes Golding, “that sperm carry a vast amount of epigenetic information – meaning heritable shifts in the way genes are expressed that don’t result from changes in the DNA sequence – that strongly influences fetal development and child health. Yet most doctors and other health care providers do not take into account the influence of paternal health and lifestyle choices on child development.” According to Golding, “most of the attention is given to the mom’s drinking while pregnant,” but his team’s studies demonstrate that “male drinking before pregnancy is a plausible yet completely unexamined factor.”

Keeping men out of the equation in relation to birth defects – simply because the baby was developing in the mother’s womb and feeding through the umbilical cord – also comes in contrast to the fact that men drink more than women and the likelihood of men developing alcohol-related disorders is as much as four times. According to the CDC (Centers for Disease Control and Prevention), “men have higher rates of alcohol-related hospitalizations, about two-thirds of death from excessive drinking are among males,” which are only two of a long list of problems that place men at higher risk.

“One in twenty schoolchildren in the United States may exhibit some form of fetal alcohol spectrum disorders” reports Dr. Golding, and for many years this was considered to be the fault of mothers. Even when mothers said they did not consume any alcohol, the general assumption was that they were lying. But another point to consider is that reported drinking levels were not directly correlated with alcohol-related birth defects, nor did all women who drank give birth to children with such syndromes. This applies to all diseases; just as not everyone who smokes will get lung cancer, and not everyone who deals with the coronavirus will die from Covid-19, the damage caused by alcohol results from a combination of various genetic and environmental factors.

According to Dr. Golding, the wide range and severity of symptoms point to factors that cannot be explained only with the mother’s alcohol consumption. That’s why he and his team developed a mouse model to see what happens if mom, dad, or both parents drink. So, they studied the mice and recorded results in cases when either or both parents consumed alcohol. They focused on the faces of the mice, for fetal alcohol syndrome is associated with facial abnormalities and reduced growth of the head and brain. Using facial recognition software, Golding and his team analyzed how maternal, paternal, and dual parental alcohol exposures affected the offspring. The results showed that paternal alcohol use negatively affected the offspring’s brain, skull, and facial landmarks, such as the eyes, nose, and mouth. Observations included microcephaly (underdevelopment of the head and brain) and lower birth weight. Alcohol-induced craniofacial (skull and facial bones) abnormalities and growth deficiencies were also found to persist into later life. Additionally, behavioral changes and an increased risk of heart defects were linked to male alcohol consumption.

According to the CDC, no amount of alcohol is beneficial during pregnancy or when trying to conceive, as there is “no known safe amount” of its use. Although the amount and timing of alcohol consumption during pregnancy partially explain the differences in the development of fetal alcohol syndrome, they do not account for the variability in defects and the wide range of symptoms observed in each child. Therefore, it is essential to investigate other contributing factors beyond the mother’s alcohol use. Dr. Golding suggests examining paternal drinking habits, which may provide a missing piece of the puzzle. One indicator is that the probability of achieving pregnancy with IVF decreases by up to 50% when the father is a drinker.

When the first studies on maternal exposure to toxins during pregnancy were published in the 1950s, many in the scientific community were skeptical. Likewise, Dr. Golding thinks, some will doubt the effects of paternal alcohol use on child health, and that we will never know if doctors do not start asking the fathers if they have been drinking.

Previously, the blame for the imperfect development of innocent children was placed solely on the mother; now the fathers will understand that they share the same responsibility. Shouldn’t both mothers and fathers reconsider their actions, recognizing that they are playing with the fate of their innocent offspring, whom they have brought into the world, and endangering them with their own hands?

Resources

• N. Thomas et al. “Paternal alcohol exposure and dental-facial anomalies in offspring”, The Journal of Clinical Investigation, 2023, 133 (19): e174216.
• Golding, “Fathers’ Drinking May Affect Fertility and Fetal Brain Development”, The Conversation, November 21, 2023.
• https://www.cdc.gov/alcohol/fact-sheets/mens-health.htm

“Hope is being able to see that there is light despite all of the darkness.” – Desmond Tutu

In the sometimes-stormy landscape of life, hope, a tremendous and transforming force within the human psyche, rises as a beacon of light. Take Malala Yousafzai, the youngest Nobel Prize laureate for example. She has become a global symbol of hope and resilience. Despite being shot for advocating for girls’ education, she continued her fight for education rights. Malala once said, “When the whole world is silent, even one voice becomes powerful” [1]. Her unwavering hope and courage inspire millions worldwide, showing that hope can prevail even in the face of extreme adversity.

The essence of hope plays a vital role in the journey of healing, offering individuals a clear path toward recovery by reshaping their thinking and bolstering their emotional strength. Research shows that hope acts as a catalyst for restructuring our cognitive processes, breaking the cycle of negative thoughts [2]. Cultivating a hopeful mindset leads to more positive and adaptive thinking patterns [3]. This shift in cognition enables individuals to view obstacles differently, identify solutions, and envision a future brimming with opportunities, thereby easing the cognitive burdens of despair.

The power of hope rests in its potential to drive people to make positive behavioral adjustments. We are more inclined to engage in goal-directed acts when we have hope, looking for opportunities for personal progress and positive transformation [4]. This desire becomes a driving force in the treatment of hopelessness, pushing people to actively participate in therapeutic procedures and understand well-being-promoting lifestyles.

During times of emotional upheaval, hope functions as a stabilizing force. Individuals who retain a positive attitude display increased emotional resilience, allowing them to handle the emotional disruptions with better adaptability [5]. Hope provides individuals with the emotional fortitude they need to weather setbacks, cope with stress, and recover from adversity, promoting a more robust emotional well-being. It promotes the development and application of coping skills, which are critical in navigating life’s challenges. Individuals who receive social support, practice mindfulness techniques, or engage in creative outlets are more likely to use adaptive coping mechanisms. These mechanisms become essential tools, assisting individuals in effectively navigating the complexities of personal struggles.

One of the most significant advantages of hope is its ability to reduce emotions of powerlessness that frequently accompany sadness and despair [6]. A hopeful mindset empowers people by creating faith in their ability to affect positive change. This sense of power and agency counteracts the paralyzing effects of hopelessness. In fact, the development of hope in psychology entails a variety of treatment strategies aimed at promoting an optimistic outlook and belief in the possibility of positive transformation [7]. Snyder’s Hope Theory [8] for example, focuses on hope as a cognitive process that incorporates goal-setting. According to this notion, hope is not just a passive feeling, but an active, dynamic mindset that influences how people approach goals and overcome difficulties. This theory emphasizes pathway thinking (defined as planning to reach goals) and agency thinking (a desire to pursue goals) as fundamental components of hope. Goal-setting is a common therapeutic strategy in which individuals collaborate with therapists to establish realistic and attainable objectives. Breaking down larger goals into smaller, more achievable tasks fosters a sense of success and progress, which reinforces hope.

Another strategy involves positive visualization [9], encouraging people to envision a future where their aspirations are realized. This mental rehearsal can enhance motivation and foster a more positive outlook. Additionally, cognitive-behavioral therapies challenge and reframe negative thought patterns, helping individuals to identify and replace skewed thinking with more balanced and hopeful perspectives [10]. Theology emphasizing hope often aligns with humanistic and existential ideologies that highlight an individual’s potential for growth and self-determination. According to this concept, individuals can surmount challenges and lead meaningful lives. This therapeutic approach empowers individuals to actively shape their futures, fostering a sense of agency and purpose.

Snyder’s Hope Theory has been used as a paradigm for understanding and encouraging hope as a vital resource for personal development and well-being in a variety of sectors, including clinical psychology, education, and coaching [11]. In both Sufi tradition and Snyder’s Hope Theory, there is a shared emphasis on a forward-looking, hopeful perspective toward the future. The Sufi concept of “raja,” [12] aligns with certain aspects of Snyder’s ideas. “Raja” translates to “hope” or “aspiration” in Sufism, embodying the belief in maintaining hope and trust in the Divine amidst adversity. This Sufi perspective pursues closeness to the Divine and enduring challenges with patience and faith in Divine mercy. Yet, the concept of “raja” entails more than just optimism; it entails a profound purpose and significance derived from spiritual beliefs.

For a Sufi, Raja signifies patiently awaiting the fulfillment of heartfelt desires, embracing the acceptance of good deeds, and seeking forgiveness for sins. This hope and expectation stem from the belief that individuals bear sole responsibility for their mistakes and sins, while acknowledging that all goodness originates from God’s mercy. To avoid being ensnared by vices and arrogance regarding their virtues, Sufi initiates strive to draw closer to God through continuous acts of seeking forgiveness, prayer, avoidance of wrongdoing, and performing virtuous deeds.

Raja, hope or expectation differs significantly from a mere wish. While a wish is a desire that may or may not come true, hope or expectation represents an active pursuit by the initiate through lawful means toward their desired goal. The believer strives with a profound insight and awareness, seeking to open all pathways to Divine grace and assistance. Hope entails a steadfast belief that, akin to God’s attributes of knowledge, will, and power, His mercy encompasses all creation, with the anticipation of being embraced in His special mercy [13]. We must not reject this mercy!

The Impact of Hope on the Brain and Heart

Hope has significant scientific impacts on both our hearts and brains, influencing our physical health and mental well-being in profound ways. In the brain, hopeful thinking can stimulate neuroplasticity, allowing individuals to adapt better to new situations and recover from brain injuries more effectively. Hope and positive expectations are also associated with the release of dopamine, a neurotransmitter linked to pleasure, motivation, and reward, which enhances mood, motivation, and cognitive function. Additionally, hope can mitigate the effects of stress by reducing cortisol production, the stress hormone, leading to decreased anxiety, improved memory, and better overall mental health. Hopeful individuals tend to have better problem-solving skills and are more creative in finding solutions to challenges, as hope fosters a positive mindset that encourages persistence and resilience [14].

In terms of cardiovascular health, hope and optimism are linked to better outcomes. Hopeful individuals have a lower risk of heart disease, lower blood pressure, and better heart rate variability, which is a marker of heart health. A hopeful outlook can reduce the risk of heart attacks and strokes by lowering the strain on the cardiovascular system due to its stress-reducing effects. Patients with a hopeful attitude often recover better and more quickly from cardiac events like heart attacks or surgeries, as hope improves adherence to medical advice and lifestyle changes, enhancing recovery rates [15].

Overall, hope contributes to enhanced immune function, making individuals more resistant to infections and illnesses by alleviating chronic stress, which can weaken immune function. Research indicates that hopeful and optimistic individuals tend to live longer, as hope fosters healthier lifestyles, better stress management, and stronger social connections, all factors associated with increased lifespan. Additionally, hope is a protective factor against mental health disorders such as depression and anxiety, fostering resilience and helping individuals cope better with adversity. By fostering hope, individuals can experience a range of benefits that contribute to a healthier, longer, and more fulfilling life.

From Theory to Application

Incorporating Snyder’s Hope Theory into daily life involves actively cultivating hope through goal setting, pathways thinking, and agency thinking. Start by defining specific, meaningful goals that motivate and inspire you, breaking them down into smaller, manageable steps to make them more achievable. Develop pathways thinking by identifying multiple routes to reach your goals, planning ahead for potential obstacles, and brainstorming solutions. Foster agency thinking by believing in your abilities, reflecting on past successes, and using positive self-talk and visualization to maintain enthusiasm and determination. Cultivate a hopeful mindset through regular positive visualization and focusing on positive outcomes, maintaining a solution-oriented approach when facing challenges.

Engage in daily reflection by journaling your progress, celebrating successes, and reflecting on challenges to reinforce pathways and agency thinking. Seek social support by building a network of supportive and positive individuals who encourage your goals and provide valuable feedback and encouragement. Practice self-care by maintaining a balance between working towards your goals and taking care of your physical and emotional well-being, using mindfulness and relaxation techniques to manage stress. Lastly, embrace change and be flexible, adjusting your goals and pathways as needed to adapt to new circumstances and maintain hope even when things don’t go as planned.

Integrating the concept of “raja” into this process adds a spiritual dimension that deepens resilience and optimism. Raja involves placing trust in Divine benevolence, encouraging a sense of hope and patience even during difficult times. This trust can bolster pathways thinking by fostering a belief in multiple ways to achieve spiritual and personal goals, supported by Divine guidance. Similarly, it enhances agency thinking by reinforcing the conviction that personal efforts are complemented by Divine support. Practices such as prayer, meditation, and acts of charity, which are central to raja, can be incorporated into daily routines to strengthen spiritual connection and emotional resilience. By combining the practical strategies of Hope Theory with the spiritual essence of raja, individuals can navigate life’s challenges with a fortified sense of purpose, optimism, and inner peace.

In recognizing the profound scientific impacts of hope on our hearts and brains, we must also acknowledge the essential role of the Divine in this equation. The power of hope is not merely a psychological construct but is deeply intertwined with spiritual beliefs and trust in a Higher Power. The sense of Divine support and guidance offers an unparalleled source of strength and comfort, particularly in times of adversity. This divine connection can amplify the benefits of hope, providing a foundation of faith that bolsters our mental and physical resilience. As we navigate life’s challenges, integrating a sense of divine hope can enhance our ability to maintain a positive outlook, foster perseverance, and ultimately lead to a healthier, more fulfilling life. In essence, we cannot overlook the transformative power of believing in a benevolent force that aids us in our journey, making hope not just a human trait but a spiritual anchor.

I foresee a future where healing is holistic, honoring the subtle interplay between the mind, heart, and soul by embracing both psychological and spiritual elements. As we aim for total well-being, this integration offers a more profound sense of hope—one that transcends cultural, religious, and psychological borders, fostering a harmonious approach to mending hopelessness and despair in our diverse and linked world. Hope emerges as a transformational force in the fabric of mental well-being, with numerous benefits for persons suffering from anxiety and depression. The power of hope transcends traditional boundaries, from changing cognitive processes to encouraging emotional resilience and influencing beneficial behavioral changes. Recognizing and developing hope becomes not simply a tactic, but an obligation, providing individuals with a powerful antidote to the difficulties that frequently accompany our life journey.

“Fear and hope are two of the greatest gifts of God that He may implant in a believer’s heart. If there is a gift greater than these, it is that one should preserve the balance between fear and hope and then use them as two wings of light with which to reach God.” – Fethullah Gulen

References

• “Malala’s Story.” Malala Fund. Accessed June 13, 2024. https://malala.org/malalas-story/.
• Snyder, C. R. The psychology of hope: You can get there from here. New York: Free Press, 2003.
• Gulen, Fethullah. Key concepts in the practice of Sufism: Emerald Hills of the heart. Translated by Ali Unal. Tughra Books, 1998.
• Rand, Kevin L., and Kaitlin K. Touza. “Hope Theory.” The Oxford Handbook of Positive Psychology, 3rd Edition, March 7, 2018. https://doi.org/10.1093/oxfordhb/9780199396511.013.25.
• Rand, Kevin L., and Jennifer S. Cheavens. “Hope Theory.” The Oxford Handbook of Positive Psychology, July 30, 2009, 322–34. https://doi.org/10.1093/oxfordhb/9780195187243.013.0030.
• Snyder, C.R., Kevin L. Rand, and David R. Sigmon. “Hope Theory.” Oxford Handbooks Online, November 6, 2017. https://doi.org/10.1093/oxfordhb/9780199399314.013.3.
• Snyder, C.R., and David B. Feldman. “Hope for the Many.” Handbook of Hope, 2000, 389–412. https://doi.org/10.1016/b978-012654050-5/50023-3.
• Snyder, C. R. The psychology of hope: You can get there from here. New York: Free Press, 2003.
• “The Shape of Good Hope: Cultivating Reasonable Aspirations.” Social Happiness, January 18, 2012, 135–48. https://doi.org/10.46692/9781847429216.011.
• Colla, Rachel, Paige Williams, Lindsay G. Oades, and Jesus Camacho-Morles. “‘A New Hope’ for Positive Psychology: A Dynamic Systems Reconceptualization of Hope Theory.” Frontiers, January 17, 2022. https://www.frontiersin.org/journals/psychology/articles/10.3389/fpsyg.2022.809053/full.
• “Snyder’s Hope Theory Cultivating Aspiration in Your Life.” MindTools. Accessed June 13, 2024. https://www.mindtools.com/aov3izj/snyders-hope-theory.
• Gulen, Fethullah. Key concepts in the practice of Sufism: Emerald Hills of the heart. Translated by Ali Unal. Tughra Books, 1998.
• Gulen, M. Fethullah. Fountain Magazine. Issue 67 / January – February 2009
• “Scientists Find out How Hope Protects the Brain.” Big Think, April 19, 2022. https://bigthink.com/neuropsych/scientists-find-out-how-hope-protects-the-brain/.
• Aase Schaufel, Margrethe, Jan Erik Nordrehaug, and Kirsti Malterud. “Hope in Action—Facing Cardiac Death: A Qualitative Study of Patients with Life-Threatening Disease.” International Journal of Qualitative Studies on Health and Well-being 6, no. 1 (January 2011): 5917. https://doi.org/10.3402/qhw.v6i1.5917.

When we look around us at the world of the living, “protection” appears to be an essential component of survival. Animals are equipped with various mechanisms to protect themselves from the harms of the environment or other predators. Cats have claws and fur to avoid cold, chameleons use camouflage, a skunk gives off an odor for defense, and a turtle has a hard shell to protect its vital organs. The peel of an orange keeps its inside fresh until consumed. While other animals are born with defense mechanisms and quickly learn to use them, humans are the weakest in self-defense for a long time after birth. However, using our intellect, we can make clothing and build shelters to protect ourselves from the cold or heat. Defense mechanisms seem to prevail and vary throughout the universe. Did you know that our planet Earth also has a defense mechanism like a jacket or a windbreaker that keeps us safe from a damaging storm?

It is now well-established that space is not entirely empty or inactive. In fact, there are strong winds of particles, mainly composed of electrons and protons, that fly out from the Sun and travel throughout space. This phenomenon is called “solar wind” and it reaches our planet Earth. This wind of high-energy charged particles travels at very high speeds, such as 500,000 km per second, and can be highly harmful [1]. In fact, when astronauts go to space, a significant factor they need to take into consideration is the “space weather” which is largely dictated by the solar wind. If these particles reach the Earth, they can cause static electricity to build up everywhere, disrupt communications, and interfere with electric power distribution. Over time, these winds are estimated to cause serious health effects on humans, such as cancer or death. Since we have not actually been subjected to this wind directly, we don’t exactly know the level of the harm; but even in the most optimistic scenario, life on Earth would cease to exist in a relatively short amount of time.

So, how come we are never impacted by this high-speed storm and never even feel its existence? Our planet has a defensive tool provided by the Earth’s magnetic field. A magnetic field can be considered like invisible lines of forces surrounding an object, acting like a magnet. For instance, consider the everyday magnets that we hang on the sides of our refrigerators at home. These magnets attract or repel certain metals through a force we call magnetic force. This magnetic force is active even without physical contact between the magnet and the metal.

Physicists explain this force in terms of the concept of a “field”– a field can be thought of as invisible lines surrounding an object. Consider the magnetic field of a regular magnet. If a magnetic material, such as a metal, enters this region of the field, the interaction between the field and the metal produces a force based on the laws of electromagnetism. This force results in the attraction or repulsion of the metal by the magnet, depending on their orientation.

In essence, our Earth is a giant magnet, with a magnetic field running around it from the South pole to the North pole. This is how compasses work: the tiny needle in a compass is pushed by the Earth’s magnetic field until it aligns with the field direction. Since the Earth’s magnetic field always points toward the North pole, so does a compass needle. That is why a compass needle always point towards the geographic direction of North.

A key feature of a magnetic field is that it acts on particles with electrical charge, such as electrons or ions. For example, when an ion gets close to a magnet and enters its magnetic field, the ion is subjected to a force that changes its direction of motion, causing it to follow a different path. This effectively diverts the ion from its original trajectory. This is exactly what happens when the solar wind approaches us, the Earth. The ions that make up the solar wind travel at extremely high speeds and would otherwise have a significant impact. However, when they enter the magnetic field of the Earth, they are pushed away from their original path, preventing the solar wind from reaching the surface of the Earth. Essentially, the magnetic field of the Earth acts like a protective jacket or windbreaker that repels the solar wind and safeguards life on Earth.

Lorentz force equation

Interestingly, as the charged particles are diverted from their initial path by the magnetic field, they mainly enter the atmosphere near the poles. This is an obvious result of what is called the “Lorentz force equation” which forms the foundation of electromagnetism. As part of the solar wind enters through the poles, they ionize the air and free up electrons which in turn recombine with other atoms. This process releases energy in the form of light at different wavelengths (colors) which forms the spectacular aurora borealis sometimes called “northern lights.” The sky is filled with beautiful colors forming an image pleasing to the eye. Basically, the Earth’s magnetic field not only impedes the storm but also transforms it into a colorful image as if it is trying to transform even harmful phenomena to the benefit of humans.

To see how crucial a magnetic field can be, consider our neighboring planet Mars which is believed to have retained a magnetic field similar to that of ours. It is now accepted that Mars lost its magnetic field about 4 billion years ago. Although the exact mechanism leading to the disappearing of Mars’ magnetic field is not evident, there are theories asserting that the loss was mainly due to the changes in the chemical structure of the planet’s core. This loss made Mars vulnerable against solar winds which consequently stripped the planet’s atmosphere and evaporated the oceans and all the water that would be crucial for life. [2,3] This alone proves us how vital the Earth’s magnetic field is as it is one of the many factors that make life possible on our blue planet.

The fact that our Earth has been assigned with such a shield by a “Protector” is a good enough reason to be thankful.

Lord of the heavens and the earth, and everything between them; and Lord of the Easts. We have adorned the lower heaven with the beauty of the planets. And guarded it against every defiant devil. (As-Saffat 37:5-7).

References

• https://www.jpl.nasa.gov/nmp/st5/SCIENCE/solarwind.html
• Nature Communications, Volume 13, Article number: 644 (2022)
• Proceedings of the National Academy of Sciences of the United States of America, Vol. 117, No. 50 (December 15, 2020), pp. 31558-31560