Only he can be a leader who never loses hope.
Bapu Ke Ashirwad
February 12, 1946

What could be a more accurate, and simpler, definition of a leader than this? Bapu – more commonly known as Mohandas Gandhi – both believed in, and embodied, this statement. His hope to bring about change in society never waned, even after he was thrown out of a train at Peitermaritzburg Station in South Africa. He did not give up hope after the outbreak of violence by Satyagrahis in Chauri Chaura, during the first Civil Disobedience movement in 1920, which he suspended despite the fact that most of his colleagues felt they were on the verge of victory. Only Bapu was confident that he could suspend the movement and revive it later, when he was more assured about the readiness of his people and their discipline.

It is all too easy for leaders to become hostages to their followers, especially if they are fearful of possible backlash that could result from admonishing or criticizing them. Movements and protests can spiral out of a leader’s control and further devolve into chaos and violence. This lack of control, and discipline, is the opposite of leadership. A leader is one who has the ability to navigate the actions of his or her followers, ensuring they do not violate their principles: he or she should not succumb to populism. Bapu exhibited this ability throughout his entire life, both as a public entity and in his Ashram (religious) life.

Bapu founded one ashram in Ahmedabad, India, in 1915. He performed many Ashram rituals himself, and made these into a daily practice, which the Ashramites saw and emulated. He eventually went on to develop a system of virtues which he called the “11 Vows” (Ekadashi Vrat):

1. Ahimsa (Non-violence)
2. Satya (Truth)
3. Asteya (Not stealing)
4. Bhramhcharya (Celibacy or Fidelity)
5. Aparigraha (Non-possession)
6. Sharira-Shrama (Physical labor)
7. Aswada (Control of the Palate)
8. Sarvatra Bhayavarjana (Fearlessness)
9. Sarva Dharma Samanatva (Respect for all religions)
10. Swadeshi (Using local produce)
11. Sparshabhavana (Abolishing practice of untouchability)

He lived by these principles without preaching them or making a show of doing so. “An ounce of practice is of more significance than a ton of preaching,” Bapu believed, and so it was easy for his followers to believe him and follow suit. Today, leaders thrive on preaching and confusing their adherents. They also frown upon and discourage the habit of asking questions or allowing their followers to express discontent or dissent.

When Bapu announced the next Non-Cooperation Movement, he declared that he would march from Sabarmati to Dandi, which was a distance of 341 miles, and that he would pick up a fist full of salt from the sea shore and declare that he had broken the draconian Salt Monopoly that so hurt India. The British Imperial Regime had imposed a barbaric 3500% tax on the production and consumption of domestic salt. This act of defiance was meant to help declare India to be independent; however, many senior leaders of the Indian National Congress (INC) were not convinced and were opposed to his proposal. Sardar Patel, a senior leader of the INC, was one of the people who disagreed and argued about the foolishness of the proposal. Bapu gave him a patient hearing and finally convinced Sardar, who then took responsibility for organizing the protest. It was Sardar who actually finalized the route of the march and spread the message of the Salt Satyagraha (form of nonviolence resistance). Sardar was the first Indian leader who was arrested and imprisoned, even before Bapu began the Salt March, which explains why Sardar Saheb was absent while Bapu marched to Dandi.

Another senior leader of the INC to voice his dissent, was Motilal Nehru. He wrote a twenty-two-page letter to Bapu, with a point by point explanation of why Bapu’s proposed move would fail and put his future leadership in danger; he also explained how the INC would lose the people’s trust and support. In his reply, Bapu wrote:

“Adarniya Motilalji, Kar Ke Dekhien – Respected Motilalji, please give it a try.”

Any other leader would have taken such a short reply as an insult and rejected Bapu’s leadership; however, Motilalji accepted Bapu’s decision. After Bapu had symbolically broken the Salt Law at Dandi and asked the people to follow, Motilalji declared that he would help break the Salt Law by leading his own satyagraha in the city of Allhabad.

By then, the Viceroy had ordered that all satyagrahas must be crushed by any means and its leaders must be immediately arrested, so that the movement would become leaderless and flounder. After announcing his intention to perform satyagraha, when Motilalji reached his home, the Police Commissioner was waiting for him with an arrest warrant. The last thing Motilalji did before going to prison was to send a telegram to Bapu stating the following:

“Adarniya Gandhiji, Karne se Pehle hi Dekhliya! – Respected Gandhiji, I have realized its power even before trying it out!”

This was the confidence of a true leader and such was his honesty and humility that his subordinates and contemporaries had the freedom to question his decisions and seek that he convince them before they obeyed. This also illustrates the fact that a great leader had the resolve and confidence to go it alone without becoming a hostage to the opposition of those who disagreed with him or defied his decision. As Gurudev wrote:

“Joki tor haak shunee koi na aashe tomi ekla Chalo Re…: When no one heeds your call, oh unfortunate one, walk alone.”

Bapu had the courage to tread a lonely path.  This is a hallmark of a great leader.

Bapu never aspired to become a leader. His ambition was always to serve the people and the cause to the best of his ability, and the honesty of his method was always of paramount importance, even more so than his desired objective. This sets him apart from the majority of other leaders.

When you ride a rollercoaster for the first time you feel a surge of emotions that grab, terrify, and haunt you all at once – well, at least at the start. But once you get over that first drop, that first mind bending, gut wrenching drop, you suddenly realize that your life isn’t over. And not only is your life not over, it’s also exciting anticipating what else is around the corner.  When the adrenaline takes over, the fear of the impending disaster dissipates.

That’s what pregnancy was for me. I had the initial fear seeing the digital test flash “pregnant.” That fear wasn’t because it wasn’t planned – technically, we did plan. We got married, bought the nice house in a subdivision, and had a fantastic waiting period of five years so that we could explore married life without kids. The fear was the feeling of “oh no, what have we done?!”

And I wasn’t the only one who felt it! My husband had that look on his face when I showed him the test. He didn’t jump around with joy or even smile; he just looked at me with an expression of confusion and worry that settled somewhere closer to acceptance. You would have thought we were two fifteen year olds still in high school with no life achievements. But what mattered most wasn’t our initial reaction. What mattered was the journey we were embarking on together as husband and wife. The excitement hit us quickly enough, along with the extreme nausea and vomiting that plagued me for months.

My husband always wanted a beautiful baby girl. That was his desire from the start. I don’t have to explain how happy he was when the ultrasound tech told us what we were having. We decided to have a nice small and intimate reveal party, just for the grandparents. We got the idea to get cute pink build-a-bears to give to the prospective grandmothers and we revealed our daughter’s name along with the due date. It was exciting and wonderful.

But life always has a drop waiting around the corner. It never fails: impending doom lurks, waiting for its next victim. It wouldn’t be a journey if it didn’t have obstacles. So that is what I first thought when my OB/GYN called me to come to the office exactly one week after the reveal party. But I could have never prepared myself for the words “positive for Down syndrome.” I kept thinking, how could this be? My husband and I were both still in our twenties and healthy, with no family history of anything more than diabetes. This couldn’t happen to us! I stared at my husband, and he had the look of suffocation, as if the room had been stripped of oxygen. We rushed home to do research, to ease our minds into believing that the prenatal test was inaccurate or wrong. We even grasped at the straw of someone in a lab mixing my blood with someone else’s. Our parents reassured us that it was a faulty test, it happened all the time in the eighties and early nineties. My husband held fast to thoughts of positivity, but I ventured into the realm of realism very early because I knew that life always gives you something that you perceive to be unfair and unbearable. That drop was unbearable.

The twist and turns came in the next few months with the fantastic ultrasound test that showed no signs of Down syndrome at all on our little one. But of course, me being the president of the realm of realistic notions, I couldn’t allow myself to be too relieved. But could anyone really blame me? I mean if my child was to be born with Down syndrome, wouldn’t I, as her mother, need to be there for her? If the doctor pulled her from my womb and the true visualization of her features set in, and she bore obvious signs of that extra chromosome, I would still reach for my child and hold her tighter than a mother bear.

My husband and parents could step out of the room and regain their composures, while going through the stages of grief all the way to acceptance and unconditional love. But me, being momma, I needed to go through that ahead of time, so when my baby girl was handed to me the only thing she would feel was my undying and unwavering love for her.

I did the only thing I could do: I prayed. Not to take away any disabilities or deformities. How could I? How could I be so presumptuous to ask God to make my life any easier than the next person’s? No one has it easy. No, instead I prayed for a healthy beautiful baby girl. And I spent hours telling God “thank you.” I was grateful that I could conceive, and that I had a great husband who also would love our daughter unconditionally. I was thankful for the roof over my head and the qualities that my loving parents instilled in me, because during my pregnancy there was barely a week that went by without hearing about a woman killing or abandoning the baby she didn’t want. I was thankful to have compassion and natural human affection. I spent hours crying and speaking my peace with God, knowing that no matter how different she might be, my daughter was a direct gift from Him and I knew that I only wanted what was best for my child, which is to be better than me. That is what all parents truly want.

When the delivery was over, so was that ride of loops and drops. Because when they handed me my little girl all I saw were her perfections, no flaws. And my husband thanked me for bringing our child into the world. Even now, two years later he still thanks me, and I still thank God because he answered my prayers.

This entire ordeal taught me many lessons about life and our ability to make it harder than it needs to be. Sometimes we ourselves are the disasters we try so hard to avoid. It’s our thinking and our mindset that end up getting the best of us and turning something that can be conquered into a mountain of pain. I learned that you don’t have to be a saint to put trust in a higher power to guide you. I could have allowed the fear of the unknown to destroy me, to cause me to become so paralyzed that I lost my ability to avert a disaster. We all have that ability, regardless of what life sends our way. Beauty is in the eye of the beholder, but also what we perceive as a catastrophe is ultimately left up to our own interpretations.  

Now I am on a new rollercoaster ride. New twists, turns, and drops, each one filled with thoughts of fear and despair. But this ride is called motherhood. Every day I am forced to reset my thinking and my viewpoint on things. I remind myself that it is my choice as to whether something is a mountain or a molehill. Do I choose to wallow in negative thoughts of impending doom or do I look for the way out of the tunnel, the light that is always at the end? Because when I look at my life over the past couple of years, every disaster that has come my way has made my family and me stronger and more versatile. And every blessing that has come our way is received with gratitude and graciousness.

Do I see everything through rose colored glasses now? Not in the least. I was and will always be a realist. Seeing life for what it is will constantly require an endless readjusting of our minds. The truth is, we never truly stop riding the rollercoaster. We can only hope to learn how to enjoy it as much as possible. If we don’t, we are doomed to see every event as something to cower in front of. You don’t get to know when it is coming, and you don’t get to know what it will be, but you do get to choose how it will affect your life: mountain or molehill? I choose to see the twists and turns of my pregnancy as the blessing they always have been. My daughter has no real health issues or problems, no heart defects and no developmental delays. She is healthy and beautiful, with a smile that will bring the world to its knees. All that I truly wanted was for my baby girl to be healthy and smart. She is beyond everything I could have dreamed possible. When I look into her eyes, I am aware that she may have difficult days ahead, but she will have many happy ones, and on her worst day she is still better than I am.

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

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

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

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

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

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

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

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

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

There are so many blessings in life, granted to us free of charge, which we take for granted. Eyesight, being able to see near and far distances, most certainly tops the list. But we do not have to be deprived of our sight in order to understand its wisdom and functioning, and to contemplate upon its true value and worth.

Years of research and hard work were dedicated to develop cameras and multi-featured objective lenses. Initially, one to three lens objective cameras were used for simple shots, whereas today, objectives with seven to ten lenses are being used to take better photographs from a snow drop falling onto a flower to a buzzing bee resting on a flower. I wonder to what extent human beings are aware of the pair of eyes that has been bestowed upon them by God, and its ability to see different colors and shapes both near and far. Unfortunately, as people who often understand the true value of things once they are lost, we understand the blessing of being able to see near after the age of forty when we cannot read the newspaper without glasses and when we cannot put a thread through a needle.

So why is it that we can still see far after the age of forty but fail to see near? In order to understand this we need to examine the structure of the eye and its functions.

The structure of the eye and the ability to see

The exterior part of the eye is made up of a translucent layer (cornea) at the front and a white protective layer (sclera) behind it. The vascular layer of the eye (uvea) is located in the middle of the sclera. The most inner part of the eye is made up of the retina, the light-sensitive layer of tissue responsible for converting light rays into electrical signals. The hole located in the center of the iris, the colored part of the eye, is called the pupil. Behind the pupil is the crystalline lens. For a clear vision, lights reflected from objects need to be focused on the central part of the retina (fovea). While cameras have lens systems to focus the image on the film, it is the cornea and crystalline lens that are responsible for the same function in the eye.

Refraction power of cornea is constant and around 43 diopters. The refraction power of the eye lens when resting is around 20 diopters. Light rays coming from outside refracts at a set ratio and manages to focus on the retina. The light rays coming at the retina are then coded into electrical signals. Afterwards these signals are routed towards related regions of the brain via optic nerves. Most of the stimuli relayed by the optical nerve arrive at the visual center of the brain (occipital cortex). These coded electrical signals then become vision when they reach the optical lobe of the brain.

The function of the lens and accommodation

The refraction power of both the cornea and the lens (43+20+63 diopters) is sufficient to focus an image on the retina when looking at objects farther than 6 meters. Extra refraction power is needed for closer distances in order to focus images on the retina. Mobile lens systems enable this job to take place in camera objectives. Since refraction power of the cornea in human eye does not change, this additional task of refraction is set to be provided by the ocular lens. It is built as a flexible structure without any blood vessels. Aqueous humor (lens fluid) which is secreted by the ciliary body is responsible for lens nourishment, removal of waste products and toning of the eye since the lens does not contain any blood vessels. This internal fluid has low oxygen concentration therefore the lens is made to derive its energy supply mostly from anaerobic metabolism.

The iris is positioned in a suitable place where it can change the shape of the internal lens behind the pupil. The lens in this special place is suspended into position via zonule of zinn ligaments attached to the eye as a ciliary body. The ciliary body contains ciliary muscles where zinn ligaments are attached. Only 0.5 mm of space exists between the lens and the ciliary body. Zinn ligaments are tight when ciliary muscles are resting and this enables a flatter configuration of the lens. Upon contraction of ciliary muscles, zinn ligaments become relaxed and the diameter of the lens decreases along with an increase in its thickness. Thicker lens becomes more globular and this increases its refractive power, thus enabling vision of the closer distances. This increase in refractive power of the lens in order to see closer objects is called “accommodation.” If the stimuli of the ciliary muscles expire, ciliary muscles then relax making zinn ligaments tighter, reducing thickness of the lens, making it flatter and therefore less refractive. This reshapes it to focus on distant objects for a clearer vision.

Accommodation mechanisms and loss of accommodation during aging

The vision blurs temporarily when one takes an immediate shift from staring at an object in the distance to another object nearby. As soon as this blurry image reaches the occipital cortex, stimuli generated here arrives first at the Edinger-Westphal nucleus via special nerve tracks and then to the ciliary muscles of the eye. In a very short time, this blurry vision is corrected and becomes clearer without us even noticing with optimal increase of refraction in the internal lens. In a time as short as 0.35 seconds, for thousands of times in a day, this mechanism is set to function in such a perfect manner to spur those thoughtful minds into reflection and wonder.

Accommodation ability is at its highest point in children and this feature of the eye decreases with age. Refractive power of the lens can increase up to 34 diopters with a 14 diopters accommodation power along with 20 diopters of resting refraction during childhood. This way, children can clearly see objects as close as 7 centimeters. Accommodation power decreases with age. It reduces to 4-8 diopters after the age of 40 and 2-3 diopters around the age of 50. It is widely accepted that refractive power disappears entirely after the age of 60.

In the advanced stages of aging, the eye lens loses its transparency, becomes cloudy as it develops cataract. Eye lens in this poor transparent stage is removed via cataract surgery, to be replaced with an artificial lens to carry out the refracting task. Unfortunately today, technology is still unable to produce an artificial lens that is capable of all the tasks that a human eye can perform. Artificial internal eye lenses that are used in surgeries today cannot carry out accommodation functions. Majority of these lenses can only focus on one point at a near or far distance. Newly developed multifocal lenses can utilize various mechanisms to see both near and far distances yet they are not in any position to replace the human lens completely.

Ocular motions when looking near and far

Thanks to ocular movements, we do not have to move our head constantly while looking around. The eye movement involving both eyes in which each eye moves in the same direction is referred to as version type movements. Another movement type is called vergence, and this is when both eyes move in opposite directions. Vergence type movements are a type of ocular motility coded in a special center part of the brain. It is called convergence because the eyes get closer to each other when looking at closer distances, and called divergence when both eyes focus on the same spot by directing away from each other. If eyes only moved in the same direction without this convergence mechanism, both eyes would not be able to focus on closer points and would not be able to develop three dimensional visions (depth perception).

In addition to accommodation and convergence, when we look closer, our pupils get smaller (Miosis). Light rays coming from outside objects get improved focus on the retina via this constriction of the pupils. This way, a clearer image is provided.

When we look closer, accommodation, convergence and miosis all happen at the same time in a synchronized manner to provide a clear vision. The details of these complicated chains of events have yet to be understood.

Conclusion

The fineness of refractive power of the eye with a single lens, accommodation ability and sensitive balances of ocular motility is only a few of the blessings of the eye granted to humankind. The ability to see near being at its peak during young ages when learning is most active is another dimension to this miracle. These wisdom-filled capacities given to the eye makes one ponder upon the importance of the eye for survival, in addition to being a reminder to those with an open mind and heart to gaze upon the natural world and contemplate upon the Almighty.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

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

Octopuses are equipped with a very powerful sensing system in addition to their sharp vision. For example, an octopus whose vision is obstructed can sense the size of objects and the distance between them. Regulation and synchronization of vision is realized with internal and external movement of the lens contrary to human beings. When it faces a threat, the octopus releases dark blue-black ink and tries to repel its enemy. Immediately after the spray, its color changes and it carefully leaves that spot. The secretion glands found in the inner face of the bladder have been programmed to secrete ink the moment the animal becomes frightened. Another function of the ink is to blunt the attacking animal’s sense of smell. Even if the animal touches the octopus at this time, it cannot recognize it.

Another striking and important ability given to the octopus is its ability to camouflage. In some situations it tries to protect itself from danger by hiding itself with this capability. If it has not been able to find a suitable place to hide, the octopus swims among the corals and, taking on the color and shape of its surroundings with the help of color cells comprised of richly colored matter (chromatophores) found under the skin, it camouflages itself perfectly.

At first glance the suckers of an octopus are no different from suction cups vacuum pressed onto smooth surfaces. However, in reality this organ is more complex than it appears to be. This organ was not created just for the purpose of sticking on objects. By means of muscles unique to it, the octopus is able to make various maneuvers.

There are approximately 200-250 suckers in two lines on each arm of the octopus. This means there are approximately 2 thousand suckers on its eight arms. There are two small chambers on each sucker. The external chamber is called a cone and the internal one is called a pot. When it sights its prey, the muscles of the external cone take the shape of the surface of the prey and completely cover it. The muscles of the internal pot structure are full of water and, disconnected from the outside world, decrease the inner pressure. This difference from the outside pressure has the effect of a vacuum. The external muscle structure enables the octopus to turn from an erect or parallel angle by decreasing the pressure difference around the object and without destroying the functional structure of the sucker.

In addition to possessing the complex muscle structures explained above, the suckers have an amazing nerve system. The chemical receptors found on the edge of the suckers (chemo-receptors) give feedback regarding the taste of the object, and the pressure and position receptors give information regarding pressure and touch. The nerves of these receptors, gathered in a node, act as a tiny brain. The chain structure extending the length of the octopus’ arm connects the suckers and nodes and synchronizes them. This structure enables the animal to lift and raise its arms without need of a command from the main brain. How this amazing task is accomplished by the brain, arm and suckers is a subject that needs investigation.

Only considering its suckers, the octopus appears before us as a creature adorned with perfect artistry and special capabilities. The characteristics of these animals being in a wise and most appropriate form is one of the clearest proofs of the blessings and benefaction of a compassionate and merciful Creator.

Canoglu is a freelance writer from Turkey with a degree on zoology.

Nowadays, forgetfulness has become a very common problem among both young and older people (Bambroo, 2010). There are various elements that lead to forgetfulness and poor memory; carelessness, not knowing the principles of memorization, and not using information are some of them (Tarhan, 2007). Therefore, the factors that cause weakness of memory are extremely critical. This article elucidates the causes of poor memory from emotional aspects such as depression, stress, and a confused mind as well as the behavioral aspects of alcohol and drug addiction, and alternative religious inspirations to help tackle the causes of bad memory.

Firstly, depression and a stressful lifestyle are deeply critical causes of bad memory and can lead to forgetfulness (Bambroo, 2010). Today depression has become a very common disease that can occur at any age. There are many reasons causing depression. Events like loss of a beloved person are usually accompanied by depression and result in problems with memory (MYLN, 2008). In addition, all negative emotions such as anxiety and anger can hamper the ability of our brains to remember. In particular, depression is the primary negative emotion to influence our memory because it interferes with our ability to concentrate (Edmonds, 2009). Some people might keep forgetting things, even though they need to concentrate to be able to work or study. Turning negative emotions that come from depression into a positive philosophy of life will aid the memorization ability.

Secondly, a confused mind is one of the most significant reasons for poor memory. Every day we get new information from everywhere, and we are exposed to more knowledge than we need. Even though some of them can be beneficial, most are useless to the effect that they dominate over the useful ones. Some scholars support the idea that mental pollution is one of the main reasons for poor memory nowadays (Gülen, 2007).

Next, some experts highlight that neglecting the emotional dimension is another reason for poor memory. A theater actor perfectly memorizes his role because he learns to pretend the emotions. Interest enhances emotional power, therefore it is said that interest is the teacher of learning. The left part of the brain does logical functions; however, the right part of the brain carries out emotional and artistic functions (Tarhan, 2007). In addition, Prof. Robert Ornstein, from the University of California, explains that people who use both parts of their brain in a balanced way, have five times more brain capacity than others (Tarhan, 2007). Therefore, using only the left hemisphere of the brain and neglecting emotions can result in having a weak memory, as well as forgetting information in a short time. For example, if we memorize five words without using emotional dimension, we can save them for a little time; however, if we create connections and acronyms among them or produce a story, these kinds of emotional aspects help us to save them for a long time.

Furthermore, alcohol and drug addiction can weaken the human memory. It has long been known that cannabis (an illegal drug, “marijuana,” made from the dried leaves and flowers of the hemp plant) causes memory loss by acting on the hippocampus, which is the area in the brain that rules most of our cognitive functions (Hood, 2009). Moreover, according to scientific research, heavy alcohol use clearly damages retrospective memory, namely, the learning, preservation, and recovery of previously presented materials (Buddy T., 2006). Furthermore, excessive alcohol consumption can result in blackouts-periods of temporary memory loss or amnesia. When a person consumes alcohol, the body immediately starts to break it down. The brain receives less oxygen when alcohol is present, and alcohol has a damaging effect on the central nervous system (Wellness Trader, 2010).

Religious inspirations, as well as religious life can help us cope with poor memory. According to Shatibi, an Andalusian Muslim scholar, there are five main purposes of the religions. They are protection of religion, protection of life, protection of progeny, protection of the mind, and protection of wealth. All religions and nations may observe these higher objectives (Shatibi, 1388). In this respect, all actions that might harm the mind are prohibited by Islam, and all activities that lead to the development of mind are recommended. Alcohol use and drug abuse are prohibited because they damage the mind. Moreover, the depression and stresses that often accompany modern day life can be overcome by remembering to place trust in God in every situation regardless if it is good or bad. As Bediuzzaman indicates “Those who attain true belief can challenge the universe, and in proportion to their belief’s strength, be relieved of the pressures of events. Relying on God, they travel safely through the mountainous waves of events in the ship of life. Having entrusted their burdens to the Absolutely Powerful One’s Hand of Power, they voyage through the world comfortably until their last day” (Nursi, 2010).

Hakan Coruh is a PhD student in Qur’anic exegesis at ACU National, Melbourne, Australia.

References

• Bambroo, C.J. (2010, May 10). Forgetfulness, a growing problem. Retrieved June 01, 2010, from http://www.hindustantimes.com.
• Buddy, T. (2006, July 09). Alcohol Damages Day-To-Day Memory Function. Retrieved June 01, 2010, from http://alcoholism.about.com.
• Edmonds, M. Top 10 Ways to Improve Your Memory. Retrieved June, 2009, from http://health.howstuffworks.com.
• Gülen, M. F. (2007, May 28). Mefluç Dimaglar ve Unutkanligin Reçetesi. Retrieved June 01, 2010, from http://www.herkul.org
• Hood, M. (2009, August 2). Pot shot: Scientists find cannabis trigger for forgetfulness. Retrieved June 01, 2010, from http://www.physorg.com.
• Mayda, A. (2010, January – February). Memory and Forgetfulness. The Fountain Magazine, Issue: 73, Retrieved June 01, 2010, from http://www.fountainmagazine.com.
• MYLN. (2008, December 2). 6 Ways To improve memory. Retrieved June 01, 2010, from http://www.manageyourlifenow.com.
• Nursi, Bediuzzaman Said. 2010. The Words, NJ: The Light, Inc., p. 330.
• Shatibi, E. Al Muvafakat. Al Maktaba Al Ticariyye Al Kubra, v: 2, p: 10.
• Tarhan, N. (2007, July 27). Beyin Sagligi ve Unutkanlik. Retrieved June 01, 2010, from http://www.aktuelpsikoloji.com.
• Wellness Trader Tm. (2010). Alcohol and Memory Loss. Retrieved June 01, 2010, from http://www.memory-loss.com.

Gifted education involves several procedures such as testing, identification and tracking students to challenge their potential to the fullest. Initially, students take several tests including tests of intelligence, creativity, and motivation and must perform well enough to get into a gifted program. Following this testing, they have a label that they and others know quite well, gifted. Frequently, this means grouping them separately from their non-gifted peers. Accordingly, they follow a different curriculum, and attend different programs that are not available to others. Also, some practices that often occur when teaching or interacting with gifted students, such as a teacher’s or parent’s praise, convey direct and hidden messages. These messages, in essence, consistently remind them of how superior they are. Ultimately, they are taught to enjoy their superiority with a minimal or no clue about being virtuous. Most educators pay a great attention to increase their self-esteem while they were indifferent for the possibility of arrogance and conceit. Nevertheless, the “privilege” of being in the top 5 or smaller percent dramatically shapes the identity of the gifted individual from early ages. With the self–esteem enhancement movements in 80’s, the importance of humility as a significant virtue has been ignored among educators. They mostly perceived lack of self-esteem as a big problem whereas lack of humility was rather acceptable. However, potential of the gifted individuals, like any other person, deserves a more gracious treatment that regards them as human beings rather than better human resources for the nation and economy.

Corollary to the deficits in educators’ approaches to the gifted individuals, their emotional and moral development have been omitted. When one searches the studies on the development of positive moral characteristics of the gifted, such as, humility, there is almost no study on those issues. Humility in itself is a crucial virtue for several reasons. First, humility allows gifted individuals to recognize that they cannot control everything in every situation. Their superior abilities compared to their peers become a huge burden because others and their own expectations about themselves are mostly quite high. Failures and unexpected academic performance are less tolerable for the gifted. Crucially, humble gifted individuals can successfully handle challenging situations because their moral development valuing humility functions as a buffer zone and make them more resilient against challenges of life. People can have a more realistic view of themselves as long as they are well aware of their real inadequacies.

Vera and Rodriguez-Lopez (2004) pointed to the positive role of humility on competition in the organizations. They argued that fear of failure impedes people from taking initiative and humility helps people to reduce their fear of failure with the premise that people with no experience of failure are unlikely to try again. Secondly, humility helps gifted individuals to have a better and more realistic understanding about one’s self. Humble gifted people can realize their own weaknesses. This is also important for the gifted because very few people criticize them while many others praise their ability. In such a social climate, a true understanding of oneself is not an easy task. Thirdly, humble people can empathize with others easily. Gifted individuals mostly have concerns for others and have a keen moral sensitivity. However, feeling of superiority can hurt their healthy relationships with others; thus, other people become less likely to enjoy being together with them. Humble people have an increased valuation of others without a decrease in their valuation of themselves (Means & Wilson, 1990), and, thus, the need for humility is even more important for the gifted individuals.

Humility represents a major dilemma of gifted education: Although several procedures, facilities and resources are developed and implemented for the gifted, they inherently trigger a grandiosity effect. As a result of that, usual practices in the gifted education seem to nurture a less realistic view of self which is not less dangerous than the lack of self-esteem. Unfortunately, educators tend to ignore the presence of the dilemma and insist on particular practices without pondering upon the potential damages. What kinds of precautions can be taken to raise humble gifted individuals? What other messages should be given to them? Among many possible methods to overcome this problem, the following recommendations can be taken into consideration in educational and psychological practices.

1. Giftedness as a responsibility

Conceptualization of the giftedness needs fine-tuning. Traditional perspectives that seek the differences between gifted and non-gifted individuals have created a self-fulfilling prophecy: Gifted individuals have been marginalized and alienated. So-called unrealistic perception of giftedness has led to a perception of “superiority” over others. Remarkably, giftedness, as a concept, implies being the one who was awarded with some qualities which other people do not have. The concept also implies the passivity of the gifted because he was given, not necessarily because he deserves it. Corollary to this, gifted individuals should be taught about the responsibilities along with the gifts. Unlike the current practices, educators should emphasize the individual and social responsibilities corresponding to giftedness.

Individual responsibilities of the gifted individuals are related to the importance of realizing their personal strengths and skills and investing for their potential appropriately. In educational context, many gifted students tend to take the classes easy and pay attention to other “more interesting” things. They tend to make no effort beyond what the classes require, and their potential is not challenged. Individual responsibility defined as fulfillment of one’s own potential should replace externally defined responsibilities which are neither challenging nor motivating for the gifted.

Social responsibilities are critical for the gifted individuals because their potential can lead to both positive and negative changes at the societal level. Many scientific innovations facilitating our lives today are the gifted minds’ contributions to human beings. On the other hand, they could have devoted their potential to harmful innovations, too. The gifted individuals, therefore, are those who can build the civilizations with all advanced systems of technology, transportation and communication, and destroy them with mass destruction weapons, such as atom bombs. Employing the strengths and capacities to the benefit of human beings should be set as a basic goal for the gifted individuals.

2. Importance of effort over ability

Overemphasis on abilities and consideration of abilities as fixed traits tend to block gifted individuals. If people think that they possess a superior capacity and this is more or less stable, they may have difficulty in making for their goals. They often compromise their high ability with less effort that may result in underachievement and dropouts. The importance of effort and struggle over ability and performance should be integrated to the educational system.

Valuation of effort can be achieved through differentiating the curriculum for the gifted students. For example, the research indicate that easy learning materials and having a better standing in the class with respect to school achievement lead to ability attributions while mental effort and task commitment induce effort attributions (Dweck, 2006, Nicholls, 1978; Schunk, 1994). That means students tend to attribute the achievements to their abilities in easy tasks while they tend to attribute their performance in hard tasks to their hard work. Preparing the curriculum at an appropriate level of difficulty, by which students can be challenged but still can comprehend the content with some effort, should be a major task for the educators. In this way, the frame of reference for the gifted becomes the degree to which they struggle toward their goals rather than the gifts, capacities and strengths they possess.

3. Learning goals instead of performance goals

Goal setting is a crucial aspect of the education of the gifted people. Goal setting is influenced by the way educators assess student performances. There has been a tendency to evaluate school performance through objective, psychometric measures. Even though those measures are more reliable, the information gained from those measures are restricted, comparing the gifted with their counterparts instead of indicating the level at which the gifted fulfill their potential. Learning goals which can be set through individual projects should be the focus of evaluation rather than performance goals which tend to reduce the evaluation to the numbers. Learning goals also seem to be safer for the gifted since it focuses on the discovery of strategies that lead to desired outcomes whereas performance goals tend to have deleterious effects as people are preoccupied with the end result. Therefore, a third task for the educators is to preserve the gifted students from the detrimental effects of mechanical measurement of the performance. In this way, students have criterion set at their own pace for their success rather than external criteria set by others.

The above suggestions, which can be the basic steps of the fundamental changes in the system, can be further enumerated. The dilemma with the gifted education mentioned above is institutionally induced; therefore, the solutions should be addressed at the institutional level. By virtue of those changes in the educational settings, the programs for gifted education can become more individual-based and less mechanical, ultimately caring more about the critical human virtues such as humility. The political developments helped the gifted education programs to blossom, but it brought some side-effects. Educators must see those gaps and generate solutions that care about the gifted individuals.

References

• Dweck, C. S. (2006). Mindset: The new psychology of success. New York: Random House.
• Nicholls, J. G. (1978). The development of the concepts of effort and ability, perception of academic attainment, and the understanding that difficult tasks require more ability. Child Development, 49, 800-814.
• Schunk, D. H. (1994). Self-regulation of self-efficacy and attribution in academic settings. In D. H. Schunk & B. J. Zimmerman (Eds.), Self-regulation of learning and performance: Issues and educational applications (pp. 75-99). Hillsdale, NJ: Lawrence Erlbaum Associates, Inc.
• Vera, D. & Rodriguez-Lopez, A. 2004. Strategic virtues: Humility as a source of competitive advantage. Organizational Dynamics, 33, 4: 393-408.

People with different personality traits respond differently to immediacy-provoking incentives. A critical trait that should be given particular attention is the delay of gratification. The delay of gratification is an interesting concept because it is connected with many other widely-accepted ideas in psychology. Sigmund Freud (1949/1989), for example, conceptualized human personality as being under the influence of the id, which represents human needs and desires, and the superego, which resembles the social restrictions that influence the id. The ego represents the mechanism that manages the two in order to maintain psychological health. Due to the relative consistency of personality traits, we are able to predict human characteristics and behavior even from an early age.

The ability to delay gratification indicates a special potential for deciding what is good for oneself in the short and long term; something that is fundamental for self-management. We have empirical evidence which demonstrates that the delay of gratification is related to higher intelligence, ability to resist temptation, greater social responsibility, and commitment to tasks (see Mischel, Shoda & Rodriguez, 1989). Contemporary social problems such as eating disorders, drug and alcohol abuse, impulsive and aggressive behaviors, and behavioral disorders underline the pivotal role of the ability to delay gratification for a healthy, balanced, and successful life. While resisting and delaying temptations is considered to be a symptom of “ego strength” and “impulse control,” the failure to do so is regarded as a factor that underlies psychopathology (Mowrer & Ullman, 1945).

In a study with forty-two sixth graders, researchers asked children to complete a task (shooting a ray-gun) in a game; this task served as a measure of temptation allowing the observers to assess how the children adhered to the rules of the game and how they cheated. They designed the game in such a way that unless the child cheated and violated the rules of the game he/she would fail. In this sense, the game created a double approach-avoidance conflict as the children were eager to win (approach) and had to comply with the rules (avoidance). After promising several rewards (marksmen, sharpshooter, and expert badge) according to their performance in the game, the supervisor left the room so that children can behave in a natural way. It was expected that children who are more highly motivated would break the rules to obtain gratification and those who were less able to delay gratification would be less resistant to temptation. There were 17 items connected to measuring the delay of gratification, each requiring choosing a smaller/less valuable reward immediately or a larger/more valuable item later. For example, they were asked to choose either “a small notebook now or a larger notebook in one week.” The results were remarkable: The cheaters were more likely to be unable to delay gratification, asking for the rewards immediately rather than those who were patient enough to wait for a better reward. Those who were able to delay gratification (and therefore selected a better reward at a later time) waited longer to begin cheating than their friends who asked the rewards immediately. Also, those who were more successful in the game tended to delay the reward to get a better reward later than those who were less successful.

Following the progress of these students, Shoda, Mischel and Peake (1990) collected their SAT scores, as an indication of their academic and cognitive competency, and parental ratings of those children who differed in their response to gratification more than ten years ago. The researchers found that adolescents with higher SAT scores were more likely to wait longer for the gratification. Moreover, they were better able to cope with frustration and stress in adolescence. This result has been supported by finds in more recent studies as well (Ayduk, 1999).

The ability to delay gratification is much more than a personal trait. Mischel (1961) investigated the relationship between social responsibility and the delay of gratification. This makes a great deal of sense, as people who are able to put others’ welfare before their own interests can behave altruistically and be socially responsible. As expected, children who choose the delayed reward were more socially responsible than those who preferred the immediate reward. Likewise the proportion of children preferring the delayed reward was higher in the non-delinquent group than the delinquent group.

In a recent study, Wulfert et al (2002) investigated the possibility of using the delay of gratification as an indicator of self-regulation in adolescents. The adolescents who were invited to participate in the study were offered either a smaller but immediate fee or a larger fee for one week’s participation. Two groups of students were compared in terms of use of cigarettes, alcohol and marijuana use, as well as self-perception and academic achievement. The results were interesting: those adolescents who selected the immediate reward, and thus failing to delay gratification, reported a higher use of cigarettes, alcohol, and marijuana. They also had a lower self-concept and were less successful at school.

As with many other psychological concepts, the delay of gratification also has a strong association with the religion and the basic principles of religion. For example, in all three monotheistic religions, an afterlife is promised to every human being. Those who avoid the seductive features of life are promised a heaven, which is described with all its attractions being beyond anything that can be compared to this life. God asks people to restrain themselves from temporary and prohibited acts in this life in exchange for an unending life where pure bliss is to be attained, like children who have been promised better candy or larger and better toys if they are patient. Thus, people who are patient and able to delay their gratification will be more responsive to religious limitations and directions. Worldly benefits represent the immediate rewards, while delayed responses can be connected to the benefits in the afterlife; in this way, everyone makes some choice between the two. So, it is possible to argue that the ability to delay gratification is a very good predictor for religiosity.

Different religions underline the importance of delay of gratification. We see a clear connection between the delay of gratification and intelligence or cognitive competence in several verses of Qur’an: “And the present, worldly life is nothing but a play and pastime, and better is the abode of the Hereafter for those who keep from disobedience to God in reverence for Him and piety. Will you not, then, reason and understand?” (6:32), “However, certainly the reward of the Hereafter is better for those who believe and keep from disobedience to God in reverence for Him and piety” (12:57), and “Those who are patient (persevering in adversity, worshipping God, and refraining from sins) will surely be given their reward without measure” (39:10). In the Bible, later happiness is encouraged and patience is appreciated: “Those who shed tears as they plant will shout for joy when they reap the harvest” (Psalm, 126); or “Know that suffering produces endurance, and endurance, character, and character, hope” (Romans, 5).

It is also important to note that religions are not only concerned with the afterlife. They regulate our lives at all times, and direct people to behave in a particular manner. Thus, religious principles increase the quality of life. The contribution of the delay of gratification to the quality of life is something that we should be aware of. A religious education in school or family provided in the early years of life can educate individuals in how to delay their desires and gratification toward their goals in the long-run, allowing them to have a balanced and healthy life. Religious teaching involves patience and resistance against extravagant worldly comfort, suggesting sacrifice and dedication in this world to earn a better life after death. With such discipline, people will also be able to manage their own life more effectively, because even long-term benefits in the worldly life can be gained if one expends time, effort, and energy.

The importance of the delay of gratification seems to become more obvious given the scandals in the lives of eminent people who are successful in arts, sciences, sports, or politics; such people have failed to delay some of their desires and instant gratification. From another perspective, although they had financial and social freedom, they lost their inner freedom as they became passive responders to their instincts and desires. After centuries of physical slavery, which benefitted some classes to the detriment of another, the modern world has created a new form of slavery which pits the human mind and reason against their instinct. In this system, amusement parks, substance addiction, adultery, violence and a number sources of satisfaction have been given great value; people have simply became dependent and demand gratification. This sort of enslavement is no less dangerous than the traditional slavery; the modern “slaves” seem to be content with their status and demand even more. Under these circumstances, people tended to spend less time thinking, reasoning, feeling, and understanding themselves, their environment, and other people.

The delay of gratification allows modern people to manage their time, goals, tasks, and responsibilities, all of which are keys to success. People who resist their desires have real freedom and are able to shape their own lives. It actually makes people control themselves, and become the rulers of their lives. From this point of view, the delay of gratification as a psychological personality attribute as well as a means of religious instruction-reveals an essential principle of happiness in this world and in the next world.

References

• Ayduk, O. N. (1999). Impact of Self-Control Strategies on the Link Between Rejection Sensitivity and Hostility: Risk Negotiation Through Strategic Control, Unpublished doctoral dissertation, Columbia University, New York.
• Freud, S. & Strachey, J. (1949/1989). An outline of psychoanalysis. New York, NY: W. W. Norton & Company.
• Mischel, W., Shoda, Y., & Rodriguez, M. L. (1989). Delay of gratification in children. Science, 244, 933-938.
• Mischel, W. (1961). Delay of gratification, need for achievement and acquiescence in another culture. Journal of Abnormal and Social Psychology, 62, 543-552.
• Shoda, Y., Mischel, W., & Peake, P. K. (1990). Predicting adolescent cognitive and social competence from preschool delay of gratification: Identifying diagnostic conditions. Developmental Psychology, 26, 978-986.
• Wulfert, E., Block, J. A., Santa Ana, E., Rodriguez, M. L., Colsman, M. (2002). Delay of gratification: Impulsive choices and problem behaviors in early and late adolescence. Journal of Personality, 70, 533-552.

Every blessing of God is an opportunity given to human beings that calls for a corresponding responsibility.

Health is a blessing that should be used to fast, to pray, and to strive on God’s path so that one can express gratitude for this blessing. If a person gives this gratitude, God will return that body in the next world for eternity and without flaw, and with all its potential revealed.

Intelligence is one of God’s favors. If the horizon of one’s mind has been enlightened by the lights of revelation, and he is therefore distanced from inappropriate things and makes decisions according to the true path, intelligence is a source of inspiration. If he uses the blessing of his mind appropriately and introduces Truth to those who have strayed, he is giving the mind its due. On the contrary, if he only uses intelligence for worldly or evil tasks, he is being ungrateful for that blessing.

Power of expression is one of the greatest blessings that God has given humanity—so much so, that the name of the Qur’anic chapter where this is explained is called Rahman (Mercy). Al-Rahman is one of the Exalted Names of God. Some of the manifestations of God’s Mercy are giving means of subsistence in a broad circle to everyone even if they are not believers, and nourishing creation with various blessings, including human’s power of expression. This ability makes them eligible to be an addressee to God. They may understand God’s words and at the same time express their thoughts to Him. God says, “Come, pray to Me and bow in My presence.” Then they can say, “praise be to God” and with faithful and obedient devotion they can stand in God’s presence. In one sense, this is understanding God and speaking with Him. One of the Successors (the generation after the Companions of the Prophet) said, “If a person who reads the Qur’an says that he spoke with God, it would not be a lie.” Therefore one who says, “praise be to God” can be considered to have spoken with God.

The prayers that believers recite every day actually reflect a conversation with God:

You are the Most Beneficent and the Most Compassionate: You first gave me consciousness and then the ability to express this consciousness. This is a manifestation of Your Mercy.

You are the Master of the Day of Judgment: I am preparing for that day within the framework of Your commands.

I serve only You and I seek help only from You: I do so in order not to be smashed under the weight of servanthood.

Most people probably never really ponder the prayers in this way, but if they were to reflect, the prayers allow them to rise to a very honorable station.

If a person went and spoke with a head of state, he would talk about it everywhere; he would find an opportunity in every environment to mention that conversation. Therefore, if a person views talking with a head of state as this important and mentions it everywhere, then he should think deeply about what it means to have the privilege of addressing God.

A sacred saying from the Prophet (hadith qudsi) is stated as follows:

“I share the recitation with my servant in prayer; half belongs to Me and half to him and what My servant wants will be given to him. When the servant says, ‘Praise be to God, the Cherisher and Sustainer of the worlds,’ Exalted and Glorious God says, ‘My servant praised Me!’ When he says, ‘Most Glorious, Most Merciful,’ God says, ‘My servant glorified Me.’

“When he says, ‘Master of the Day of Judgment,’ God says, ‘My servant exalted Me.’ When he says, ‘You do we worship and Your aid we seek,’ God commends him: ‘This is a pledge between Me and My servant. I gave him what he wanted.’

When the servant says, ‘Show us the straight way, the way of those on whom You have bestowed Your grace, Those whose portion is not wrath, and who go not astray,’ God says, ‘This belongs to My servant and he has been given what he wants.’”

In recitation, the chapter al-Fatiha is divided between the servant and God—some is spoken by the servant, and some is answered by God. In a sense, this is nothing other than a conversation with God. Consequently, the power of expression is a great blessing from God, and its greatest right is to praise God, who honored human beings with the power of expression.

Like a town crier, we must speak of our Lord, who gave us the capability of expression, everywhere we go. If you give a crier a little money, he will promote his wares from morning till evening in the marketplace. Salesmen do the same thing; they go to houses, fawn on people and try to sell their goods. In the end, what they will sell is one or two pots and pans. In the same way, Heaven will be given to us for doing very easy tasks. We are in a position to be made worthy of seeing God’s Beauty by using, in the best way, the power of expression bestowed upon us by God. Even if no one remained on earth to hear us, then we have the responsibility to climb the mountains to the skies and live for the excitement of talking of God to the jinn and demons. As a friend of truth said, even if one is imprisoned and there is no one around, then he should try and teach the demons about God to fulfill his responsibility.

The subject is the importance of a person returning a favor given by God by making the best use of the ability bestowed. Only by means of this kind of reciprocation can gratitude for that blessing be fully shown. God will continue bestowing that blessing here and in the next world. If a person only gives the right of property, but does not give the right of his mind, health, or power of expression, then he still will have been ungrateful. If a person cannot speak, he has a pen. If he does not give the due of the pen, then he will have shown ingratitude before God. If one who has strong mental abilities does not use them for God, then he will have been unjust. Whatever God has given a person should be used on the path of God to teach others about Him.

If a person does not give gratitude for his other blessings, but only gives financial aid when his financial situation is favorable, then at least he has performed a large part of his responsibility. If he gives help beyond the alms tax, financial aid is a serious sacrifice, and voluntary acts and altruism within this framework is great, because it is the virtue of giving for God’s sake. In fact, our Prophet said, “Generosity is like a tree. Its roots are in Heaven and its branches have hung down to this world. Whoever lives under that tree and behaves generously, sooner or later he will hold on to one of the branches and rise to Heaven where the tree’s roots are.” It can be understood from this that a generous person, even if he is a sinner—God willing—will eventually enter Heaven. If a sinner does not deny God, and he is generous, it is said that he will enter Heaven. Saying, “A stingy person is closer to Hell,” our Master used an expression of warning for miserliness. We can infer that since generosity is one of God’s attributes, He will not put a person with that attribute into Hell.

Attributes are very important; people must give what is due to the attributes God blessed them with. In this way, one’s work should be arranged according to God’s blessings. Worldly tasks should not be forgotten and neglected. Regardless of where he is, a believer should always be at the forefront of those living in his own time. Doing this, he will always be avant-garde—but while doing this, he should put his life in order and never neglect God’s rights. In short, a believer should use all the abilities God has bestowed upon him, and use them in such a way that he has given those blessings their due.