Beginning in July of 2019, the Brazilian Amazon rainforest has been up in flames, burning up the lush foliage and engulfing much of the wildlife, along with many Indigenous groups, in its fiery wake. Yet, it’s receiving little to no media coverage due to the global community’s seemingly unconcerned liability to take action. Greenpeace, the international environmental organization, is holding Brazil’s current government under President Jair Bolsonaro responsible as the primary cause of the fires due to negligence. They claim that mass deforestation has been taking place at an increasingly alarming rate, especially following Bolsonaro’s election, and farming and ranching that have also been taking place in surrounding areas have been contributing to the rise in destruction as well (Greenpeace 2019) [1]. These problems have not been addressed in a timely manner.

Various ideologies, such as Dualism, have been heavily promoted within the past few centuries have also shifted humanity’s conscious to one that is less ecologically friendly and more materially greedy. Without help from the international community and the government of Brazil, the Amazon will continue to be subjected to destruction [1].

The Amazon is a massive area, covering roughly 2,300,000 square miles of South American land. It is one of the most important and critical components of the Earth’s delicate ecological balance and to date 2,240,000 acres have been burned due to the 2019 wildfires (in addition to the great amount of damage that has already been done). It is responsible for atmospheric oxygen composition and cleanliness, maintaining the atmosphere’s water cycle, and for the preservation of many rare animal and plant species. Much of the vegetation in the Amazon also includes important medicinal plant species that can be used to cure a multitude of illnesses and diseases [7].

Deforestation, which has plagued the Brazilian Amazon for decades now, is utilized for the establishment of farms and ranches, which has tripled the number of cattle present in this area and surrounding regions (Dwyer 2019) [2]. Farming and ranching have caused more pollution and the poisoning of, not only the lands in these areas, but the entire well-being of our Earth and atmosphere as a whole. Production of methane from cattle and other pollutants are consequential of farming and ranching, and contribute greatly to fire susceptibility of the Amazon. The fires have spiked in these areas where deforestation and pollution are at their peaks (Dwyer 2019) [2]. When it comes down to it, the Brazilian government, in general, expresses lesser concern, even though they make it apparent that they “may look into measures to combat these fires” (Greenpeace 2019) [1], it seems politics is snaking its way into crisis affairs and impeding them once again instead of acting upon them with optimism. [2]

In the past, Brazil was much more involved in helping to prevent deforestation in both public and private lands of the forests. In 2006, the government passed the Public Forest Management law. This law established concessions and funding for forest conservation and regulations involving deforestation in public areas of the forest. Other organizations and institutions that were established following this law being passed included CONAFLOR (a civil society forestry board), IMAZON (an NGO that monitors deforestation), FUNBIO (an environmental fund that budgets financing towards protected lands and biodiversity), INPE (a Brazilian space observation company that also monitors deforestation), and lastly IPAM, a governmental research institution that focuses on deforestation, climate change, and natural resources in respect to the Brazilian environment (Yale 2019) [10]. Indigenous individuals and tribes within the Amazon, along with private property owners, have also gone to great lengths to prevent deforestation and have made the most difference and impact in doing so (Yale 2019) [10]. It was ultimately a grassroots movement of people standing shoulder-to-shoulder, and not a specific government agency, that was able to make the most progress to preserve much of the Amazon’s beauty and help stave off deforestation [5].

Despite the efforts that have been exerted into the establishment of laws, policies, and government organizations in order to protect the Amazon, protection of the Amazon has been much neglected for now and for future generations. Other countries, such as the United States and the United Kingdom, also believe that Brazil is not doing enough. But, President Bolsonaro seems to have many political reasons to continue to resist international help to halt the fires and stop deforestation. His outspokenness of his pro-deforestation views has ignited a wave of eager ranchers and farmers to continue, and even escalate, their destruction of the Amazon (Specht, 2019) [9].

Religion and environment

As for religious and spiritual views of the environment, some people have manipulated various religious teachings to promote negative ideologies and views of the environment rather than positive ones. These ideologies argue that all animal and natural life was created to serve mankind, and that humanity has no responsibility to take care of our planet or maintain a balance of life in the natural world. The Indigenous people of the Amazon, such as the Xingu tribe, view these perspectives as “predatory” and are in fear that everything they know and love will be taken away from them due to the utter destruction, negligence and lack of aide provided by the government. Many leaders of these tribes call these events the “destruction of Mother Earth” and the fires that have been set ablaze are Mother Nature’s calls for help (Johnson 2019) [5]. To provide more of a visual, there are roughly 817,000 individuals in Brazil who self-report themselves as indigenous, and there are 67 known tribes within Brazil that do not have contact with the outside world as of now. The Amazon serves as these tribes’ livelihood. Many individuals who are a part of these tribes were born in the rainforest, grew up in the rainforest, hunt in these forests, and make their living in these forests; Amazon is all they know and love [5].

In an article titled “Dualisms – Environmental Humanities”, Dualism is outlined as one entity being viewed as “genuine and superior” while all other life is categorized as “other”. This concept has had major impacts on the way we as humans view the products of our environment. Dualism fuels the idea that the environment, and all non-human living beings within it, are put on this Earth specifically to serve us as humans and us alone. This ideology allows people to infer that there is a distinct separation between humans and every other living being on the planet, and that these distinctions make it possible for humans to justify destructive actions towards the environment. In addition to these ideas, the concept of “ecological consciousness” is found to play an important role in the relationship between religion and in being mindful of our consumption of our environmental resources, as we continue to consume them faster than they can regenerate themselves (Andrew 2019) [3].

Christianity and Islam are two religions that promote ecological consciousness and believe that the Earth’s resources should be treasured and treated with respect. This places a strong emphasis on environmental protection and environmental rights, which thus encourages followers and believers of the religion to do the same. Religion provides us with morals and values that can be adopted when it comes to our views of all other living things whom also share this Earth with us; not only our views of these beings, but how we treat these beings as well. Finally, Christianity and Islam argue that “being a servant of God” also encompasses the idea that Man must protect what God has entrusted him with, the environment included (Pahl 2018). Specifically in regards to Islamic views, Tawhid, meaning the “oneness of God”, is a critical component that Islam bases itself upon. The religion of Islam, like Christianity and Judaism, is a monotheistic religion, meaning that these religions base their values and morals on the belief that there is only one God. All existence, including the human beings, are His creation, and in that sense they are part of the one same whole and exist interdependently [4][9].

Despite the disregard of public outcries, there are ways that everyday individuals, such as ourselves, may combat this issue head on and on our own without aide from government agencies. Our first mission should be to make this issue as public as possible. Share as much reliable news coverage as you possibly can and spread the word as far as it will go. If you are able, donate to wildlife conservation and forestation projects held locally or online. Spread knowledge and education. Call attention to higher powers. Other ways in which the everyday community can make a difference include supporting Indigenous groups and tribes residing in the Amazon; begin developing an allyship by using less paper and wood products, by consuming more ethically sourced foods, by voting, and by challenging large corporations who are impeding on the health improvement of the Amazon [8].

Let’s take action! The Amazon, its people, and its wildlife need the world’s cooperation, or they do not stand a chance against the ravenous gluttony that is deforestation. We can save the lungs of our Earth together.

References

1. Amazon Rainforest. (n.d.). Retrieved August 22, 2019, from https://www.greenpeace.org/usa/forests/amazon-rainforest/
2. Dwyer, C. (2019, August 21). Tens of Thousands of Fires Ravage Brazilian Amazon, Where Deforestation Has Spiked. Retrieved August 22, 2019, from https://www.npr.org/2019/08/21/753140642/tens-of-thousands-of-fires-ravage-brazilian-amazon-where-deforestation-has-spikeA.
3. UNSW Australia 2016. “Dualisms – Environmental Humanities.” FutureLearn, www.futurelearn.com/courses/remaking-nature/0/steps/57394.
4. Pahl, Justin. 2019. “Nature and Environment in Contemporary Religious Contexts.” The Fountain. Retrieved August 29, 2019 (https://fountainmagazine.com/2018/issue-126-november-december-2018/nature-and-environment-in-contemporary-religious-contexts).
5. Johnson, Jake. 2019. “Indigenous Tribes on Front Line of Amazon Rainforest Fires Vow To Resist Bolsonaro’s ‘Destruction of Mother Nature.’” Common Dreams. Retrieved (https://www.commondreams.org/news/2019/08/27/indigenous-tribes-front-line-amazon-rainforest-fires-vow-resist-bolsonaros).
6. Saving the Rainforests. (n.d.). Retrieved October 16, 2019, from http://www.srl.caltech.edu/personnel/krubal/rainforest/Edit560s6/www/preserve.html.
7. Kessler, Robert. 2019. “The Amazon Is Burning.” EcoHealth Alliance. Retrieved October 18, 2019 (https://www.ecohealthalliance.org/2019/08/the-amazon-is-burning?gclid=EAIaIQobChMI59uAtoKm5QIVCNRkCh0_eAvsEAAYASAAEgI_q_D_BwE).
8. Specht, Doug. n.d. “Amazon Fires: 8 Ways You Can Help Stop the Rainforest Burning.” Public Radio International. Retrieved October 18, 2019 (https://www.pri.org/stories/2019-08-29/amazon-fires-8-ways-you-can-help-stop-rainforest-burning)
9. “Quick Links.” IslamiCity. Retrieved October 18, 2019 (https://www.islamicity.org/topics/tawhid-oneness-of-god/).
10. Yale University. (n.d.). Retrieved October 27, 2019, from https://globalforestatlas.yale.edu/amazon/forest-governance/brazil.

The feeling of pity is the quiver of a person’s heartstrings and spirit, a quiver that resonates from a sincere sense of compassion deep in one’s soul. Feeling pity, as it were, can be found in all living beings and is a manifestation of many Divine names of compassion[1]; yet, it is actually a Divine grace special to humanity with its distinctive profundities. It is by this extraordinary gift (if a person is not completely distanced from humane qualities) that a person begins to suffer in the spirit and mind before a harrowing scene. Proportional to their sensitivity, such individuals are immersed in grief and sighs.

Feelings of compassion and pity are indispensably found in all living beings, primarily in humankind and especially in parents. People try to eliminate whatever triggers this emotion, even if it means risking and sacrificing one’s own life or standing against fires without considering what pity might cost. When feeling pity, one completely erases from the heart the feeling and thought of living. A hen attacks a cat or dog for the sake of protecting her young; a rabbit ventures death against wolves and hyenas; cattle defy lions or tigers with their horns. And human beings in particular, if they have not lost this magnanimous feeling and inner profundity, will virtually burn from within in the face of scenes that trigger pity; they will dare jumping into fires and walk against death without hesitation when feeling deep pity.                                                                                                                                    

Feelings of compassion and pity are directly proportional to the flourishing of the person’s heart. In lofty souls, it goes beyond every frame and reaches to the horizons of those closest to God. They react to selfish considerations expressed as, “an ember burns the very spot it falls on” (those who really suffer are only the first persons involved); instead they say, “no matter where it falls, that fire burns me up from within!” Thus, they run to extinguish the fire, shouting warnings and holding extinguishers of humane compassion.

In great personages, and more so in prominent ones among them, this feeling is so deep and sincere that they feel agonized on seeing those who suffer. With such an outburst and stupor of compassion, they do not see or feel themselves anymore; thus, they keep saying, like Nursi once did once: “Given that I see the faith of my people saved, I even accede to burning in the flames of Hell. For, as my body smolders in fire, my heart will transform into a rose garden.” They voice their feelings with notes that remind of the noble Prophet who returned down to the world after his journey up to the heavens (Mi’raj) for the sake of eternal bliss for humanity, and they even consider throwing themselves in the fire to burn instead of those victims. Their feelings of compassion and pity are of a nature to make angels envious and of a quality to serve as an invitation to rays of Divine beneficence to come from beyond.

With a resolution that can only be surpassed by that of a Prophet, they keep running for help night and day, offering prescriptions of all kinds to extinguish the fires of pity. Moaning with a melody of most heartfelt compassion, they say, “here I am.” They knock on every door they reach with laments to wake up those inside, and then they leave only to turn back a few more times. They leave as they turn over the duty to wake to the morning breeze. They do not feel sick and tired of their visits, of meeting insult and disrespect, because their road is that of the Prophets which averts people from Hell and takes them closer to Paradise and beyond; and they are well aware of the requirements of this path.

The source of inspiration for those distinguished servants was the conscientious magnanimity of the Master of the Prophets. He had ascended to the heavens to meet with the Divine; then, he had gone to the furthest boundary[2] and approached the Divine, as close as two bow lengths. A day of the former and a moment of the latter are more pleasurable than thousands of years in the world. He had the opportunity to stay up there, but he bid a temporary farewell to Paradise and returned to this realm of tribulation for the sake of saving others from falling to the lowest of the low and directing them to the highest horizons. He did it with a feeling of compassion and sense of deep pity special to him, for those who drifted towards Hell. He did it to let others also feel what he felt and allow them to enjoy what he had seen and to present brightness to unfortunate ones in pitiable condition who go through deformations of the heart and spirit.

With such a degree of altruism, while he was giving his loftiest character and mission their due, he was showing the ways to save people from the dark end unbelief is bound for, together with directing them to the ascent leading up to what faith promises. Actually, as that matchless person saw poor souls who had not completely lost their human quality but were struggling in a whirlpool of unbelief and misguidance, he writhed under their situation with a perpetual feeling of compassion and pity; and with that immense spirit of altruism he was blessed with, he would lament for them and immediately call everybody to his radiant course. These sighs and moans had even moved dwellers of heavens. The following counsel of moderation implied compliment while also reminding him of the frame of his duty: “Yet, it may be that you (O Muhammad) will torment yourself to death with grief, following after them, if they do not believe in this Message,” (Kahf 18:6). Thus, some water of relief was poured on his blazing heart.

Along with similar moderation and counsel, many other elucidating verses of the Qur’an also made emphasis to his noble character in this respect and gave a lesson of self-possession to those who took that course. They understood him, received their lesson, and contributed with their voices to that heavenly voice with a consideration of being a vanguard on the way to Paradise. The souls oriented to the lofty circle that followed his footsteps at every issue also showed the same attitude of beneficence and compassion; they kept sighing by adding new ones to his ballads of pity.

After them, neither did such moans cease nor the feeling of pity in hearts disappear. New compositions with melodies of the realms beyond were presented to those who staggered on; they were given glad tidings of a possibly blissful future. In the face of those who were taken by currents of unbelief and deviation and were drifting toward the destined fires, everybody was called to help: “Come, fetch water, hurry up! There is fire!” They cried to put off that inevitable end. As the glad tidings voiced a different aspect of compassion, the warnings aimed to stop the flowing towards Hell. They had belief in God and the Prophet; they saw their thoughts and actions as the necessity of being truly human—which can be in the sense of feeling pity, compassion, or purity of heart—and thus they acted without expecting anything in return. The theme and meaning is from God; the lyrics—as an outcome of their playing the part that falls to their freewill—are from the blessed Prophets and particularly the final one; and the composition is from those in the lofty circle and from the distinguished servants who are overjoyed with beholding the realms beyond the mundane world.

This blessed ember was so heartfelt to make the earth and the heavens whirl like dervishes, and its impact was forceful. Those who heard the melody, which sounded as if blown from the Trumpet of Israfil[1], were invigorated in accordance with the horizons of their comprehension, and, after some continuation, there would come a time when they also contributed to it with the sound of their own hearts. In time, this would turn to a tune of resurrection that resonated in ears. A time would come when those on the road, whose condition and feelings in terms of human values lagged much behind, also joined this feeling of compassion and pity. This humble author of yours remembers how he once wept for half-an-hour out of compassion and feeling of pity after the death of a bee – it was unthinkable for such a person not to wail on seeing intertwined problems causing different vicious circles of deformation in the world of humanity. By taking these into consideration, this humble servant also wished to join that sacred symphony and said, “I feel pity!” He sang ballads of pity for pitiable ones and offered moans for the waking of those who stumble their way on. With this, he expressed his pity for those who walk in the swamps of unbelief without a purpose and ideal, in spite of the blessed course of the Prophets.

“The universe is a great book of God all around,
whichever letter you try, you will find that its meaning points to God.”
(Recaizade)

I feel pity for those who have been blind all their lives and fail to study this book of the universe and what lies behind it. I feel pity for those who disregard the Hereafter and eternal life by falling for the outward beauty of this world and its deceptive magnificence and pomp. I feel pity for those who live blind and deaf to the eternal life in favor of transient sovereignty and ostentation. I feel pity for the slaves of an inferiority complex and who despise their past in slums and now boast of moving from one villa to another. I feel pity for those out of their mind to the degree of preferring this ephemeral and perishable worldly life over Paradise and Divine Beauty. I feel pity for the thickly heedless, who fell so low as to be bought off for the sake of this short-lived worldly life and fantasies of status, rank, money, and luxury. I feel pity for the dead at soul, the unfortunate ones who spend their time laughing and consuming vain entertainment in spite of the present violations of our dignity and honor. I feel pity for the mute devils who do not speak against intertwined destructions and irreparable collapses. I feel pity for those who eat, drink, and lie lazily, unaware of being no different than beasts in God’s sight. I feel pity for those in outward human form, unaware of the blessing of “the best stature” that the human is and what being one requires from us. I feel pity for those who came forward by saying “rights and justice!” like the Prophets did, but ended up as henchmen of the Pharaoh. I feel pity for those who treat human values like a cheap commodity, at a time when lying is so popular, betrayal is seen as a necessity, and rights are only entrusted to God. I feel pity for the hypocrites who make up religious legitimacy to deceive and slander in their attempt to pass these off as “battle tactics.” I feel pity for the so-called religious scholars who let their dignity be trampled under feet with sycophancy for the sake of a cursed appreciation or a dirty medal. I feel pity for the unfortunate “sold” ones who give rulings in return for a few banknotes.

I feel pity for those who go astray with light hearted statements like “let them steal…” I feel pity for the chameleons who vilify believers to obtain a short-lived worldly rank. I feel pity for those notorious ones oblivious to truth and who declare lies to be true and truths to be lies for fear of losing their lawful or unlawful benefits and titles. I pity those worshippers of worldliness who turn a blind eye to atrocities not even committed by crusaders. I pity those hypocrites who use their pen for besmirching people and call this vice a “war strategy.”

And I also pity myself for I was overcome by my good opinion of others and failed to tell about these atrocities to the masses. I pity myself for mistaking everybody as a friend by disregarding the truth I expressed in this poem:

“The heart always keeps seeking a true friend
but sometimes one who appears a friend turns out to be a hypocrite!”

I feel deep pain within and sigh for having failed to recognize and having fallen for the faith of a couple of hypocrites. I feel remorse and pains in my bosom for failing to keep up this principle: “Have good opinion of others, but be cautious, too.”

I try to find consolation by saying that, “we should view the past and misfortunes from a perspective of Divine decrees,” but I still feel pangs of conscience for failing to take a stance in line with the Quranic teachings against what happened and thus feel to be in a pitiable condition. Although waves and rays of oppression and malice struck my horizons of thought in a very early phase, I accuse myself for having failed to take shelter in Divine protection in utter confidence in Him and feel agonized with pains.

How I wish that it would have been possible to detect hypocrisy when they spoke of rights and justice and gave pompous lip service to respecting believers while things were shifting towards a disaster like Karbala[2]; then innocent people wouldn’t be martyred and bloodshed wouldn’t amount to streams. But it is too late; oppression and malice have reached a level to incur Divine wrath. What falls to us after this point is to say, “goodness is what God has decreed,” by taking shelter in serenity from God (sakina), self-possession (tamkin), reliance on (tawakkul) and submission to (taslim) Him, commitment (tawfidh) and utter confidence (siqa) in Him, and then expect for extra graces from the Almighty concerning those completely astray; and this should be the very attitude indispensably expected from a believer.

Footnotes

[1] Like ar-Rahman, ar-Rahim, al-Hannan, al-Mannan

[2] Lote Tree (Sidrat al-Muntaha)

Notes

[1] Israfil: the angel to give start for the apocalypse.

[2] The heart-rending incident where the Prophet’s grandchildren and their company were brutally murdered.

In the northern hemisphere, where annual average rainfall is around 100 kg per square meter in cold and dry regions, boreal forests, with needle-leaf trees, dominate. The southern hemisphere is dominated by savanna; bushes and meadows occupy millions of hectares.. In these regions, natural fires can be the most important factor of ecosystem changes. When looking at the results of these fires, it sometimes seems they were preprogrammed as to when, where, and how they spread.

Examples of fire dependent ecosystems

The cone of the Jack Pine species (Pinus banksiana), which is widely distributed throughout North American forests, requires absolute forest fire in order to release its seeds. The cone of this species can remain on the trees without releasing seeds for years because of climate and the resin layer covering it. Seeds preserved in the cones wait for the next fire; the cone’s scales open with the heat generated during such a fire. The seeds then start their journey towards a piece of soil that they can grow into. Here the role of fire is very important, not only for the dispersal of seeds but also in preparation of germination. The high humidity and low temperatures in the forests of these regions delays the decomposition of fallen leaves. This layer of dead material over the mineral soil is another hindrance for seeds to meet the soil. When scales of the cones open with the help of forest fire, this thick layer of dead leaves is also removed, having burned down to create fertile new soil.

Another example of fire benefiting plants is the chaparral vegetation of the North American forest. This type of plant cover is composed of short, perennial wooden plants and annual non-woody plants. During the hot, dry weather of summer, this vegetative cover becomes particularly vulnerable to fire. A dark black cover composed of unburned parts, frames, and ashes of the plants is left behind. This sight, which is saddening at first, actually hides various beauties in it, and these beauties only emerge after a series of events.

Golden eardrops (Dicentra chrysantha), which is a member of the perennial Chaparral family, is deeply affected by fire. The seed of this plant requires a fire event in the germination season and should be exposed to smoke for at least 10 minutes.

The positive effects of forest fires can also be seen in the healthy survival of an ecosystem. Due to its thick bark, the widely distributed Ponderosa pine (Pinus ponderosa), of North America, is minimally affected by the low, medium level cover fires that happen every five to twenty years. The weak and unhealthy individuals in this dense forest get burned as a result of natural forest fires, leaving healthy, thick barked trees. This way, possible epidemics of harmful forest organisms, via these unhealthy trees, is prevented. In the meantime, due to periodic fires, dead cover, or fallen and dead trees are removed, thus preventing bigger fires.

In the eastern Mediterranean, brutia pine, yellow pine, black pine, aleppo pine, and stone pine can are widely distributed. Among these, brutia pine is spread across a wide area, especially in most fire sensitive regions. It is created with a thicker bark around the trunk compared to other pines. This species can be minimally impacted from low and medium level cover fires. On the other hand, seeds in the cones of brutia pine are thrown far away by the heat of the fire, reaching fertile germinating grounds, thus helping to spread the forest.

References

• Fuller, M. 1991. Forest Fires: An Introduction to Wildland Fire Behavior, Management, Firefighting, and Prevention, SD421.F84, Wiley & Sons, Inc., NY, pp. 238.
• Keeley, J. E. 2007. “Chaparral and Fire,” Fremontia, Volume 35:4, pp. 16-21.
• Bond, W. J., Wilgen, B.W. 1996. Fire and Plants, SE18HN, UK, Chapman & Hall, UK, pp. 259.

Although the world’s inhabitants have continuously suffered from moral, spiritual and cultural erosion for centuries, this erosion has not been at the same level throughout the world. In some parts of the Muslim world, specifically, the noxious winds of several recent trends such as positivism, atheism, materialism, fascism, racism, and pure rationalism have not been able to trample everything in their paths. In addition, certain values have not been utterly destroyed, and the flowers of faith and morality have not completely withered away. Although these trends have altered the spiritual framework of many people, out of the ashes has risen ‘torch bearers’ to illuminate the way to the cleansing springs of faith, devotion, holistic morals, sound thinking, and hope. To find the ‘torch bearers’ one need only to go to places where the remembrance of the Creator occurs. Many of these light bearers are to be found among the youth. One can find these young men and women in schools where ethereal or spiritual values are not shunned. It is there one can see that the voice of spirituality has not been silenced. It is our belief that a considerable part of the world population has come to the awareness that a world devoid of spiritual inclusiveness is a world in need.

It is generally difficult to build a world based on tranquillity without belief in and worship of the Supreme Master of creation. Thus, the new revival toward spiritual awareness that we have observed in many parts of the world allows us to feel optimistic that humankind will reestablish the balance between the corporeal and the spiritual. This new ‘balance’ among the material and spiritual, physical and metaphysical, and worldly and other worldly, will hopefully lead to a civilization that is unafraid to explore the nature of existence in relation to its dependence on the creator. In the future, these fortunate generations will see their expectations of life realized because of this newly found balance. They will be satisfied with their collective destinies and will be satisfied with what the future will bring. If our hopes for a bright future could be visualized, the scene would be evergreen valleys and sloping hills, and the climate would be illuminated with faith. The turmoil and chaos that was at one time so pervasive would be a distant memory. We believe, and have always been hopeful, that the day will come when the ‘harbingers of good news’ will call people to salvation and happiness. These ‘heralds’ will, with permission of the Creator, establish in the souls of people a captive understanding of the spiritual plane. Following this, these newly informed individuals will understand the mercy, tenderness, and inspiration the spiritual realm offers.

On the other hand, when those who in the past, impeded individuals on their spiritual journeys, become aware that they and not their spiritually inclined counterparts have failed, their gaunt faces will be grim with hopelessness. When they see their aspirations of ruling by the iron fist have come to naught, they will then see the futileness of their actions. On that day, people with strong will, eyes bright with hope, hearts filled with faith, and the determination to establish balance in the world, will step forward.

We are convinced that in many parts of the world there are those who preserve because of their faith and loyalty to perennial traditions and human values. These individuals have succeeded in maintaining a balance between faith and reason, scientific knowledge and pure spirituality, while remaining culturally sensitive to their surroundings. One might ask at this point, “How can all of this be achieved?” The foundation for this revitalization will be based primarily on two things. One is service to humankind, and the other is having the ability to overcome all obstacles by having faith and confidence in and reliance upon the Eternal Being. Will it be easy to find this balance? No, it will not. However, one key element to bringing these aspirations into fruition is the collective softening of hearts. Hearts must be softened with love to the degree that they can be entitled to receive their rewards. Eyes must be warm with love to such an extent with love in order to reflect the zeal and affection that is in the heart, and souls must flourish to the extent that they can receive the gifts pouring forth from the spiritual realms. In addition, it must not be forgotten that building such a world requires great effort and forbearance. Those who carry humankind to the summit of happiness will have to struggle with many difficulties and overcome many obstacles; they will experience moments of depression coupled with moments of extreme joy. These individuals will also encounter innumerable hostilities. Many of their plans and projects will seem to bear no fruit and many times they will feel they are on the verge of despair. Those who are less spiritually evolved may try to block their paths; however, compassion will help the embattled individuals attain their goals. It should be noted that the road to justice and tolerance is often paved with struggles and difficulties. When we think of the obstacles of those who walked before us had to overcome to obtain and preserve the values we are making use of today, we are silenced by awe. What a price they paid for the ethical and traditional values many treat with apathy, disdain, and disrespect. All creations should beg the Creator to refrain from asking us to pay the true cost of the bounties that are given to us. For even if we could worship twenty four hours a day, seven days a week, our efforts would still pale in comparison to the many blessings we are given.

expressing joy and grief, hope and despair.

When consumed with pangs of separation, melting like candle,

man breathes in tears and speaks in tears.

A time comes when man rejoices child-like with tears of joy,

as he sees dawn begin to break all over the world.

At another time he burns with inward sorrow, like a furnace,

when his horizons are clouded over with grief.

Tears are water of life putting out fires,

A membrane protective against the fire of Hell.

By tears ideals find their realization in the outer world;

by tears the arid world changes into gardens.

An eye sincerely tearful is like an eye vigilant at the front.

Eyes shedding tears for god’s sake do not see Hellfire.

The shedding of tears sounds the depths of desire.

Only they perceive this who sense god inwardly.

I am always gloomy with sorrowful tidings;

My loved ones are ‘flying away’ one after another.

My feelings are hurt, my eyes filled with tears,

Springs come only to terminate in autumn!

Life means hardship, and when you reach fifty-five,

desires are no more; ambitions fall like yellow leaves;

limbs and organs become enfeebled for the unknown end,

and you feel the last stop is only a little way ahead.

On the horizon is either blood or an eternal light,

towards which believing souls walk without pausing;

whatever is promised-happy or unhappy-will be revealed:

some faces pitch-dark, and others bright with joy.

I am utterly at a loss, my head between my hands,

for fear that my flowers of hope should be frost-bitten;

I do not know how near I am to the final end,

but feel my spirit whispering to the Angel of Death.

We are, all together, on a way surrendered

to the music of eternity, with our spirits

like butterflies flying upward to eternity,

and yielding to the most pleasant of declines.

The spirit, like a flute, weeps bitterly a whole lifetime;

neither its exile nor period of vanishing comes to an end….

It travels ceaselessly in crazy pursuit of Him, with eyes

strained by sorrows of separation and a heart beating fast.

***

Shed tears, O eyes, so that the sun may rise and set

over the streams formed of the tears you let fall!

Weep so that ‘Niles’ may flow in valleys, and fires enveloping Abraham

may be put out, and spells broken with the Staff of truth!

Weep so that the mountain said to surround the world may sunder

and water of life gush therefrom, and the dead be revived;

Weep so that the chains around the will may be broken,

and the cavalry of dawn come galloping one after the other!