Many yearly rituals of Ramadan will continue even as some change in deference to our social responsibility to respect God’s laws in the universe. 

The Muslim holy month of Ramadan will be different this year. Around the world, mosques will be closed, when they would normally have worshipers spilling out onto the street. Extended families will remain apart, when they would typically gather for Iftar to break the fast and share homemade treats. And shopping malls, cafes and streets will be eerily quiet, when they would normally come alive after dark.

Ramadan still began on Thursday evening, though, and in the early hours on Friday morning, households gathered, as they have for centuries, to share a sleepy suhur — the pre-dawn meal.

Even as the world grapples with COVID-19, the yearly rituals of Ramadan will continue. Throughout the holy month, most of the world’s 1.8 billion Muslims will fast between dawn and sunset, spend time in Quranic recitation, self-reflection and prayer in an effort to become closer to God, and give thanks for our blessings. But this year, the prescribed exceptions from fasting for young children, travelers, pregnant mothers and anyone who is sick will now be extended to those feeling symptoms of COVID-19.

And this year, our prayers will include special emphasis on the health care workers, emergency workers and other essential employees who are on the front lines of the fight to protect our communities. In the eyes of God, saving human lives and benefitting humanity are most noble endeavors: The Quran likens saving a life to saving the whole of humanity, and the Prophet Muhammad (upon whom be God’s peace and blessings) says that the best of humans are those who benefit other humans.

Our obligation to help and support those in need also takes on added meaning this year as our neighbors and communities face sickness, grief, economic hardship and the loneliness of self-isolation.

Perhaps the most difficult obligation for many, though, will be forgoing the long-planned gatherings of the season, in order to comply with precautions issued by authorities. But following these measures is a duty of our citizenship and a necessity of our social responsibility to respect God’s laws in the universe. For instance, the Prophet Muhammad — whose belief and trust in God was beyond description — even advised quarantining a town in the event of an infectious disease.

Each of us should take the extra time and space afforded by the pandemic’s social distancing measures as an opportunity for further examination of our connection with God, our families and our core values. This time offers a mandatory retreat from the busy nature of our daily lives and a chance to turn toward God, deepening our faith, knowledge and practice. I hope that imams will offer reminders about these opportunities to their congregations.

This period also forces us to rely on the internet and the technologies built upon it. Our young generations have been well-versed in these technologies ahead of their parents. Throughout history, messengers of God and those who strive for the enlightenment of humanity always used the available cultural tools and practices to spread their messages. We also must take this time to connect with our communities in new ways, including making our spiritual resources accessible to younger generations using their language and their familiar technologies.

The challenges of responding to the pandemic and altering our lives might push some of us to seek people to blame or to criticize. As we enter Ramadan, it is paramount that we devote ourselves to helping those in need, rather than finding others to blame. Even as people, groups or nations with whom we have had past differences may be suffering, each of us must reject as inhumane the thought that anyone deserved a calamity.

In a globalized world, nobody is isolated from a potent problem, be it environmental, medical or economic. This is a time to share data, and to collaborate to find solutions. This is a time to realize our interdependence as nations, as communities and as inhabitants of a global ecosystem — a time to recognize that we all are members of the human family and each have the opportunity to show the true potential of humanity.

As we enter this holy month, it is crucial that we look forward with hope and not despair, which stifles people and progress. Humanity has overcome great challenges in the past, and we will find ways to overcome this challenge, too. If we focus on the opportunities this pandemic presents, we will be able to keep our spirits high and reach the end of this tunnel much quicker.

Our observance of Ramadan will necessarily be different this year. But in many ways it will be like any other year: We will fast, we will pray, we will recite our holy book and we will take time for reflection and charity throughout the holy month. May God enable us to benefit fully from the feast of bounty in Ramadan.

This article has first been published on NBC News

Translated by Alp Aslandogan, the executive director of the Alliance for Shared Values.

A few years ago, I was invited to present a paper on a panel titled “Teaching for the Post-Anthropocene.” At the time, I was an English teacher, at a high school in England. I was unfamiliar with the word “Anthropocene” and so started an educational journey that took me to the heart of the matter – an understanding of the root causes of environmental decline. My primary sources were Lovelock’s Gaia hypothesis, Deep Ecological thought from Arne Naess and Joanna Macy, and the works of Gregory Bateson and Fritjof Capra. These writings, among others, helped me understand that all life on Earth is interconnected and interdependent. Addressing the matter of environmental decline abstractly, in a reductionist way, is thinking about the wicked problem at the same level of consciousness that created it. It is not enough to recycle or change lightbulbs, as Leonardo Di Caprio, the UN Ambassador of Peace for Climate Change, demonstrates in his documentary Before the Flood that what is needed is a shift in perspective – shift in the way we view the world and our place in relation to it.

Fundamentally, the problem of environmental decline is a malady of tension – between the self, society, and nature. Over time, when one begins living in a more connected way, developing intimacy with nature, a deep reverence for life and an awareness of the spirit emerges. The environment’s decline is a sign that modernity is suffering from a crisis of spirituality. Despite the urgency with which humans need to reconnect with nature and the spirit, I believe it is important for a person to discover and find the deep mysteries of life on their own. With guidance, yes – but each of us must relate to, and discover, the world, personally. Becoming connected to and aware of nature highlights the role of the educator in the post-Anthropocene paradigm.

Before diving into the educational offer of this new paradigm, which Thomas Berry calls the Ecozoic era – “the geological era earth is entering when humans live in a mutually enhancing relationship with Earth and the Earth community” – we need to touch briefly on the elements within the present education systems, across the world, that have fed the existence of the Anthropocene.

Through the lens of Paolo Freire, we understand formal, mainstream education is oppressive. It is dehumanizing and moulds people into consumers and workers. Education systems all over the world value academic intelligences (Gardner) over all others. These intelligences are favoured because they serve the economic values the system upholds. These values define what education offers, as well as the way one sees the world and their relationship to it. Education presently preserves patho-adolescence, which few move on from in adult life. This is a term that will be discussed later in this article.

The contemporary education system also perpetuates “The Old Story” – the story of separation. This story divorces humans from nature and the world by “othering” and commodifying it. The world becomes an empty place, devoid of spirit. And the kosmos – a term revived from the Greeks by Von Humboldt to describe the interconnection of all in the universe – becomes a dark, empty void. Because humans are educated and socialized into these values and perspectives, it is understandable that many see the world as a place absent of soul, and they do not recognize or understand the responsibility of guardianship that comes with living life as a human being. Viktor Frankl says, “with great freedom comes great responsibility.” Because many adults are unable to recognise their responsibility to life, is it fair to ask, are we really free? Or are we just poorly educated?

Regenerative education supports the emergence of healthy adults. From the ecozoic perspective, this adult is one “who understands why he is here on Earth, why he was born, and is offering his unique contribution to the more-than-human world” (Plotkin). The soul-centred adult is one who lives with a sense of belonging to the Earth community, and who works with nature and lives with a sense of reverence towards it.

This adult has shifted perception and no longer lives with an Anthropocentric/human-centered worldview. Rather, the adult that emerges lives with an eco/soul-centered sense of belonging. This means one recognises one’s self as being a part of the web of life. One has embodied understanding, that each living being has significance and contributes to the whole in its own unique way. This shift is extremely empowering, because it enables a person to understand and recognize that we are all irreplaceable; that we all carry and hold a gift that no one else can offer to the Earth community. When one begins to live from that gift and shares it with the community of life, the Earth becomes a little more complete.

John Seed, an environmental activist, makes the point clearly. He experienced the shift in his perception while protecting some native rainforest in Australia. He said,

‘I am protecting the rainforest” develops to “I am part of the rain-forest protecting myself. I am that part of the rainforest recently emerged into thinking.’ What a relief then! The thousands of years of imagined separation are over and we begin to recall our true nature. That is, the change is a spiritual one.

When one’s perspective shifts to that of belonging and place, the choices one makes, the values one lives by, and the attitudes one has towards life and one’s self, shift, too. It is this shift that regenerative education serves.

When planning for regenerative education, two points of focus emerge. The first is the support and guidance given to the person as they progress through life, and the second is culture repair – co-creating regenerative culture. If the culture of the place one learns in is not regenerative – that is, connecting the self, society, and nature – and is not conducive to the peace growing from these connections, then growth, flourishing, and individuation are inhibited. The individual needs a healthy, life-enhancing environment to be in, and to thrive, the environment needs a collection of connected people.

The San bushmen, a nomadic hunter/gathering tribe that lives in the Kalahari Desert, offer comprehensive examples of what a connected way of life resembles, and they model how it is lived and shared through their culture. Through his 20+ years of research, Jon Young, an anthropologist and tracker, has come to believe the San people are some of the most connected people in the world. It is with their knowledge, and the knowledge of other wisdom traditions from around the world, that modernity can begin to relearn how to live in a connected way. The challenges come in finding ways to bridge ancient wisdom with modern attitudes and ways of life.

We, in the modern world, have forgotten what it takes to raise and develop healthy, connected human beings.

Jon Young believes there are 64 elements (512project.com) which comprise regenerative culture/culture repair. For these elements to exist, they need a defined social structure. Traditionally, this structure has been called “the village.” In a regenerated system of learning, it is the village that raises and educates the child. The process of education and support for the newborn begins from the moment of birth, if not before. Parents give love and support the independence of the youth to develop into self-reliant adulthood. Aunts and uncles facilitate the emergence of the child’s uniqueness, offering mentoring in ways parents cannot. Grandparents teach children what they need to know, offering healing and support from their wisdom and experience. Such social support is difficult to come by in modern settings and households, because a) the nuclear family rules; b) adults need to work to provide for their families; and c) there has been a breakdown in trust between adults and youth. Within the context of the village, a person has 25-30 people to share stories with. This is far greater than the access any modern human has to intimate and trusting social connection.

The biggest difference that is emerging between The Old Story and The New Story is abstraction/holism. Formal mainstream education judges a human being ready to learn from a curriculum at a set age – usually 4 – and ready to enter the world of work at the age of 18. In these 14 formative years, the person will have learnt enough about the world and acquired the necessary knowledge and competencies to go into the world with qualifications (hopefully) and begin working; or, they will continue learning at a university. The New Story understands education holistically and recognizes it is a shared, collective responsibility to support, mentor, and guide a child and adolescent into true adulthood. Each member of the village can give something unique to the child, enriching the learner’s understanding of their place and journey. The New Story asserts that learning is qualitative and is not time-bound. We all develop and grow in our own ways, at our own paces and rhythms. We each have our own gifts to bring into this world.  

Measuring learning quantitatively overlooks the psycho-social and psycho-spiritual development of a human being. Presently, students may graduate with grades (or not) and be judged ready to go into the world of adulthood, but psycho-spiritually, they may be stuck in patho-adolescence. This refers to a psycho-social stage in life, which many Westerners sleepwalk through. Bill Plotkin, a depth psychologist and the founder of the Animas Valley Institute, defines pathoadolesence as,

an egocentric existence focused upon the attempt to look good to others; to conform and/or to rebel against the ordinary and mainstream; to “get ahead” in the dog-eat-dog competition for material possessions, financial wealth, and social status; and to minimize the experience of challenging realities by way of addictions (whether to substances or to compulsive behaviors such as shopping, impersonal sex, or gambling).

Many remain stuck in the late adolescent psycho-social phase of development due to an absence of the village and an absence of rites of passage, which celebrate or confirm a life transition. Plotkin has refined the four life phases of childhood, adolescence, adulthood and elderhood into eight – that is, two stages per life phase. The model he has defined can be seen below. The life cycle begins and ends in the east and moves clockwise/earthwise around the circle.

This model is revelationary, because it looks at human development soul-centrically. It acknowledges and understands that every human being has a natural rhythm of unfolding and growth, which enables each person to live to the fullness of their potential… if the life-cycle is followed and supported. Each phase is defined by an archetype which speaks to and outlines the qualities, gifts, and tasks that each stage offers a person in their development. One is ready for a rite of passage when one has done the daily work of addressing and meeting the task of that specific developmental stage.

When a person experiences a shift in their center of gravity – observed in regenerative culture by elders and true adults – a rite of passage is orchestrated for the human to navigate and move through. Elders and true adults are able to identify the moments when a person is ready for a rite of passage, because they themselves have walked the path and have gone through the processes themselves. The competencies one needs to have in order to facilitate these learning and initiatory processes are completely different from the skillset of a teacher operating in a system of formal education. Comparing and analyzing the differences between “Mentors of Connection” and “Guides to the Soul” to “Teachers of Subjects” promises to be an insightful exploration of specific roles within regenerative education. However, this will need to be explored at a later time.

A question to ask, at this point is: how can the holistic support of the village be offered to a person living in the industrialized/industrializing worlds, allowing them to live in a healthy, connected way?

Over time, in the most developed parts of the world, I foresee increasing numbers of people moving away from cities, returning to the land and community/village life. This movement and transition of people can be seen as a shift towards neo-egalitarianism. It is not enough to move onto the land with good intentions and high ideals; one needs to understand what regenerative culture is, and, with this understanding, one needs to begin building the village and repairing culture. This is necessary, if one is to begin co-creating the life enhancing reality that is presently emerging across the world.

There are pockets of regenerative culture that exist already, yet we, as an industrialized/industrializing population, are a long way from realizing “local autonomy and decentralisation” (Naess). I believe the early adopters have already begun to make these transitions, yet the shift and tipping point will take longer than our lifetimes to occur. This invites the intergenerational perspective. The first peoples of North America practice the wisdom of thinking seven generations ahead. When we expand our thinking and consciousness to imagine intergenerational transition, it is possible to live with greater faith and hope, knowing that our lives are a part of something far greater than what we are living now. What we create with our lives, whilst we live, can continue to serve and be built upon by the generations who come after us.

Soulcentrism and Nature Connection are needed in today’s world and are central to a regenerative system of education: these methodologies support the emergence of human beings who are capable of leading and shaping the future of life on Earth. The soul-centered and connected adult is capable of being an artisan of cultural change. Such a person lives with the eight attributes of connection: inner happiness; vitality; a commitment to mentoring and paying it forward; empathy and respect for nature; being truly helpful with vision activated; having full awareness, full aliveness, love and forgiveness, and quiet mind; creativity; and presence. These are the qualities of true leadership, and it is these qualities that empower any person to lead and consciously contribute to The Great Turning, which Joanna Macy defines as “the essential adventure of our time. It involves the transition from a doomed economy of industrial growth to a life-sustaining society committed to the recovery of our world.”

Respect for life is more than a religious value; it is a constituent dimension of faith found in every major religion of the world. One cannot have faith in a creator God (or an all-embracing transcendent reality) and cavalierly exclude any part of creation—the whole natural and cosmic world are worthy of respect. To affirm the inviolability of the person is to affirm the sacredness, the mystery of the cosmos. Creation is inseparable from the dignity of the cause of its being. While the story of Creation in the Hebrew Scripture has been interpreted in many Christian circles as permission for humans to exploit creation, Genesis’ first chapter express a relationship of respect and responsibility for all that God has brought about. And Muslims affirm: “Indeed, God is the cleaver of grain and date seeds. He brings the living out of the dead and brings the dead out of the living” (Qur’an 6:95).

Respect for life, especially among certain radical Christian groups, is viewed by a broader public as an almost exclusive preoccupation with abortion and medically assisted death. The Christian maxim, “love your enemies and pray for those who persecute you” (Matthew 5: 44), is often ignored by both the advocates of capital punishment in North America and the perfunctory trials and death sentences currently being meted out in Iraq. It is not difficult to understand how the obscene presence of evil in the world alienates religious people from the demands of “true goodness, true responsibility, true justice, a true sense of things—all [of which] grow from roots that go much deeper than the world of our transitory earthly schemes. This is the message that speaks to the very heart of human religiosity” (Vaclav Havel).

Human religiosity must have its concrete embodiment in the everyday lives of people. Religious truths ring hollow and defy belief, when they remain concepts outside the day to day hopes and fears, joys and anxieties of experience. The true believer is not one who assents to a series of propositions, no more than one can be labelled an infidel, because a religious teaching seems irrational. In fact, the divine—Yahweh, Allah, or the Father—is imminently beyond comprehension and the communication of the divine reality is always conditioned by the lives of those who embrace one or the other religious traditions.

The United States, Israel, Islamic nations, and lately even Russia are laying claim to their religious roots. But their vision of religion and faith seems more polytheist and politicized. They all acknowledge “one” God, yet fail to recognize that God in the putative enemies. What does a message of peace—Shalom, Islam, and the beatitudes—sound like when so much violence and disrespect for life are evident in daily confrontations? Rationalizations relying on national interest or national security appeal to general bias and reduce rich religious realities to icons of more primitive human insecurity and mistrust. The will to violence, in fact, reveals the religious bankruptcy of many of these powers.

As a practicing Christian I am conscious of the disconnect between the clarity of the Gospel teachings and the political and cultural agendas of many of my co-believers who often take their religious “truths” out of context, then use these truths as ideologies, without exploring the impact of their choices on the core message of Jesus. Often what it means to be Christian is reduced to the vehement insistence on single issues as the touchstones of orthodoxy. Abortion, the fate of the city of Jerusalem, or support for our troops (whoever we are, whatever their mission) have become in many quarters stand-alone issues, without regard for the context and consequences. Legitimate concern for the safety of their family members too often confuses faith with patriotism and blinds Christians to the destruction war brings to the lives of the “enemy” and the millions of civilians whose lives are daily being taken by death or by hopelessness.

Westerners can “reclaim” their Christian heritage and Jews demonstrate moral integrity by figuring out what Yahweh meant when he reminded them: “You shall not molest or oppress an alien, for you were once aliens yourselves in the land of Egypt” (Exodus 22:20). Muslims, Jews, and Christians can share a stronger hope for achieving peace and affirming human dignity, through reviewing their own religious commitments from the perspective of God the Creator, of Allah, the beneficent and merciful.

As a Catholic I find hope in the attitude and actions of Pope Francis. In a most public fashion the Pope has welcomed asylum seekers and reminded Europe of its obligation to receive them. He has promoted an environmental morality that ties the fate of human life and wellness with the fate of our natural environment. He continually stresses that there is no such thing as less worthy and more worthy human beings. But this willingness to hear the cry of desperation in the voices of asylum seekers and to seek social and ecological justice is not limited to religious groups—an indication of the universality of humankind that religious particularism too easily ignores.

At the same time, there are growing movements in Europe that refuse to welcome these quasi-stateless persons, who have lost their homeland. Often they express fear that the predominantly Muslim refugees threaten Europe’s Christian culture, without realizing that integral to that culture are the works of mercy, the care for the marginalized, the victims of decisions of the powerful and mighty of this world. Nations and businesses continue to disrupt the ecology. They are unable to resist the allure of the wealth, which they believe regulation will prevent them from achieving. Morality and faith are two sides of the same coin. Faith brings one into the dynamic movement of divine compassion and creativity. Morality is allowing God’s being to become compassion and creativity in our own lives. We do not hold God to a “higher standard,” as if there are situations in which humans have the right to unleash the violence and blood-shed of war, to irreparably violate the environment, or to destroy the soul of another. “Do not forget your share of the world. And do good as God has done for you. And desire not corruption in the land” (Qur’an 28:77). The Golden Rule may seem on the surface to be a formula for self-protection (if you don’t want to get hurt, avoid hurting others). Yet, in fact, it captures the interconnectivity of all creation. The gift of life underscores responsibility for life, for all life is interconnected. “…whoever saves the life of one, it shall be as if he had saved the life of all mankind” (Qur’an 5:32).

Religion in public life can, at its worst, lead to oppressive theocracy, social hypocrisy, and disregard for the dignity of persons and groups of people. It easily obscures the loving compassion of the God, whose will it claims to honor. Yet, religion—humbly lived and with a consciousness of its own failures—has a right and a duty to speak openly about the values that make human life together a pursuit of the common good, rather than the survival of the fittest. But if religion is to play a constructive role in the public sphere, it will be necessary to find areas where the adherents of different religions share common goals, values, and beliefs. Polarization within and between religions readily cedes its rightful place in the public sphere to divisive ideology and needlessly blocks working together for the common good. In fact, it becomes false religion by fostering a self-referential morality that narrows the universalism of the original creation and selectively ignore some of the most challenging, yet ennobling, teaching of the most sacred scriptures available to humankind. Religion is not about a vague “more than life,” as if life were something less than what humanity and nature really yearn for. Religion is about life itself and the duty of every believer is to protect and nurture life. That is true worship, for all life is the presence of God in our midst.

What if somebody came up to you and said the words, “you can’t do it?” What if somebody came up to you and pushed you down, kicked you, forced you to stop moving forward, and forced you to stop trying? What if this same person knocked you down time and again, reminding you that you are a failure, and that you can never do anything with your life? What if this person told you that you’ll never make it over this next obstacle, or that you can never climb that mountain, or that you can never cross that canyon? Well, look up, because that person is you.

Here you are. The mountain is large, and looms over you with such height and width that you start to second guess yourself. You stand at the base of it and simply stare. The snow hits you in the face, and you can feel the trembling cold that seeps in through your coat and gloves. Maybe you should turn back? Maybe you weren’t ready for this. You look at the top, and realize with a start that you can’t even see it. Clouds surround it so thickly, to the point that you aren’t sure if the top even exists. The doubts start flying in, and you have no choice but to listen to them. And, the more you listen, the more you start to believe them. Giving up, at this moment, seems like the best option in the world. The mountain seems too big anyway. Who even knows whether you’d be able to make it all the way to the top or not?

The problem with facing a disaster is not the obstacle, but our mindset. It’s easy to say, “I’ll cross the valley,” but harder to back up words with actions. It’s easy to say to a mountain, “get up, and move” without having the belief that it will. Soon, as we move through life, we understand that the obstacles and disasters are nothing compared to the problems that you pose to ourselves. It is us; it always was us. We continue to be our biggest obstacle. We are the disaster in our own lives. If we can face ourselves, our doubts and fears, then we can surely face any other thing with ease.

“I can’t get through it.” If you keep telling yourself that, you’ll soon believe it. Our perspective is severely flawed. When we look up and see an obstacle or hardship, that’s all we can see. We are unable, incapable, of looking beyond the negativity. It surrounds us, haunts us, and pushes us down, to the point where we believe we cannot ever stand again. We don’t see the reality of our situation: we are the ones holding ourselves back. What we see before us, that disaster we are so afraid to face, is only a single dot in the ever expanding timeline of our lives. Sure, that disaster may look big now, but soon, we will forget we have ever faced it. The important thing to remember is this; that not everything lasts forever. Our eyes have been deceived; they make the obstacles of our lives look bigger than they really are. So, let’s put the blinders on and go out there, face our fears, face ourselves, face the obstacle, and win.

So okay: you’ve managed to convince yourself to attempt and climb this huge, snowy mountain. You’ve begun to trudge up its side, your feet following the ridges so that your boots have something to grip. It’s harder than you imagined it would be: your fingers are already numb, you can barely see the hand in front of your face, and the cold has managed to find a way underneath all of your protective layers. You’ve already lost one bag of supplies, after an accident when you took to a ridge too steep and put the bag down for a moment to catch your breath. Now, it’s just you, a smaller sack, and your ever-weary determination. You hadn’t thought it’d be this difficult, and you start to make promises to yourself that you aren’t sure you can keep. “Oh, I think I should turn around and try another time,” or “I’ll get more supplies and training and come back in a few years.” You pause your climb and start to wonder if turning back is perhaps that is the best course of action at the moment. Besides, it’s too cold, you’ve already lost one bag, and a huge tiredness is suddenly overcoming you. Maybe next time.

Don’t make excuses. Another problem we face is the fact that we often try and get out of facing a certain obstacle. “It’s too hard,” or “I’ll never win,” or “I’ll face it some other time.” Something we must understand is that, when we procrastinate like this, we have already lost. We have given control over to the disaster and are content to sit there and let it attack us on every side. We’ve given up, became soft and lazy. Since when did we become content with doing nothing? Since when are we comfortable with throwing up our white flag every time we meet something we don’t want to face? Get up! This is not a walk in the park! These are our lives, and this is our time. We’ve been given an opportunity to face a disaster other people have been fighting for years. We need to take it into our own hands and believe in ourselves. Enough with the “do it later”’s and “not for me”’s. It’s time to climb harder than we ever have before. Strive to make it. Believe we can make it. Will ourselves to make it.

Without warning, you’ve run into another problem. You settle down on a flat part of ground to make camp for the night. Then you hear a menacing and intimidating growl from behind you. You quickly turn and come face to face with narrowed feline eyes. A giant snow leopard has followed you and, judging by its demeanor, it doesn’t look friendly. You can feel yourself starting to tremble, and your mind goes blank. You hadn’t expected this kind of threat at all, and with your unpreparedness, you are sure to die if you don’t act quickly. How do you act when faced with such an unexpected disaster as this?

In school, we are taught a number of things. We are taught to work with equations, to memorize dates, to know the steps of a number of different processes. We are expected to test on the curriculum, and to learn, memorize, and be familiar with the assigned material. But, I can promise you this: nothing taught in school can ever prepare you for the obstacles ahead. In math class, we are taught to solve for x, yet never taught how to solve our own problems, just somebody else’s. The truth is that you can never be truly prepared for a disaster. There is no textbook to read, no line to memorize, no equation to plug in. There is no single way to solve the problem. And that scares us. We face our obstacles, trying to solve them in the ways that we have been taught all our lives, but we can’t. We have to learn that sometimes, there is no answer. We can’t always solve the problem. What we can do, however, is to get through it. Face it, and then move on. We won’t ever be prepared for the disasters that are coming our way, but we don’t need to be. Everything we ever needed will not be taught to us in a classroom, or from a book, or even from this essay. Everything we will need is inside us, so use it.

I’ve got good news: You’ve fended off the snow leopard. Out of desperation, you took your last remaining bag, containing the rest of your food supplies, and threw it far away from you. Without hesitation, you ran in the opposite direction, abandoning your temporary campsite and every other thing you brought on this adventure. You are now alone, cold, on a mountain, with no supplies or rations of any kind. While escaping, the snow leopard managed to cut you. The blood has soaked through your bandage, and it drips to the ground below you. It stings like crazy. You finally have processed the predicament that you find yourself in, and conclude that there is no way to turn this into a positive. You tried, you failed, and now you will pay the penalty for it. You can’t help it: you press your cold face into your even colder gloves, and cry. Defeat has overtaken you, and you can think of nothing else except to sit and wait, hoping for a rescue of some kind, or, if not that, some kind of relief. Regardless, you’ve lost. It’s all over now, and the snow has turned red.

 Failure. It is the one thing that every person in the world can say they’ve experienced. But we mislabel what our failure really is. We view our loses as a bad thing. We mess up, we make mistakes, we don’t always make it. Anything that goes awry is a failure. We fear it. We always talk about how much we fail, how we just couldn’t do it. We fail to recognize our true error. Our failure is not messing up. Our failure is giving up. When we fail to try, when we get the notion in our head that we can’t do something, or that we can never get out of the situation we are in, these are the true failures. The belief that something cannot be done is the only mistake we could ever make. The disasters in our lives make it seem as though the impossible cannot be done. But this is not the time to give up. Don’t you dare quit. This is where you are your strongest. It’s not over until you allow it to be over. Stand up. Remember why you set out to conquer this disaster or obstacle in the first place. Find your motivation. You want to get over this mountain? Great, now tell me why. What is your why? Why bother setting out in the first place? You have gotten so far, that the only failure you could possibly have is giving up now. But you are not a failure. You can succeed. The final piece of advice I can give you is this: find your why. Once you can answer this question, you have already faced half the battle. Your motivation is your sword, so use it. Fear isn’t your biggest obstacle; it’s your lack of why, which becomes a lack of motivation. So find it and continue forward.

The snow is white now. The bleeding has stopped, as has your crying. You’ve managed to continue forward. Step after step brings you deeper and deeper into the unknown. You’ve fallen into a rhythm now. Step, step, step, pause. Step, step, step, pause. Step, step … an irregularity. You find you cannot go any further. You quickly lift your head up and your eyes are met with the sight you only believed you could achieve. The most wonderful scene is before you, and as you look around, you realize you know exactly where you are. The clouds have cleared, the snow is white, and you have made it. The top does exist after all. Your faith has become sight. Enjoy the view, for you have earned it. It is yours. You have conquered, you have overcome, you have won.

Circular motions are all around us. Some are visible or perceptible, while many are not. In a contemplative piece in this issue, Jacob Hardy, a dear friend, writes about this fantastic phenomenon that permeates the universe: “Circling in the Universe.” From the smallest forms of existence at the atomic level to the giant galaxies in outer space, circular motions define a key dynamic in how the universe functions. One of these motions discussed in Hardy’s piece is the circulation of blood in our body. In what could be described as no less than a miraculous system, blood travels nearly the half the length of the equator, only in our body, in just a single day. Our circulatory system brings fresh oxygen and nutrients to our muscles and organs, while carrying away waste. We are thankful to Dr. Hardy for this contemplative piece, and we pray that his healthy blood circulation enables a quick recovery.

9/11 has been a turning point in world history. It was not only a devastating day for the lives lost and their families, but also for millions of people around the world – not least for those who had devoted their lives to a dialogue of civilizations as opposed to the “clash of civilizations.” Professor Ron Messier was one of those who had been studying and teaching Islam for more than three decades by 2001. Though saddened by a prospect that his life’s work would possibly be wasted, he chose to find a channel of communication for dialogue between Muslims and non-Muslims. And he chose Jesus as the focus of this dialogue, for he knew how important Jesus is to both Christians and Muslims. Professor Messier has written for this issue a brief summation of his book Jesus – One Man, Two Faiths: A Dialogue between Christians and Muslims. His conversations with both Muslims and Christians on Jesus offer interesting perspectives, from which much can be learned.  

Also in this issue is a memoir by Kerri Davidson: “In the Eye.” Her piece is a beautiful reminiscence of how parents and kids communicate with their eyes, exchanging feelings of fear, love, and trust. Davidson narrates how she connected with her parents through eye contact. This connection saw them through experiences as mundane as watching horror movies and as traumatic as surviving natural disasters, from leaving home for college to hospital visits. Her story offers many ups and downs, encapsulating the hope and anxiety that every one of us goes through in our lives.

A rainbow is a celestial marvel stretching across the sky after the rain. Along with its spectacular beauty, a rainbow is also a mathematical miracle. By using the language of mathematics, Ali Kaya shows in detail what rainbows offer us.

The day my husband died, my work for a newspaper had taken me out of the office to do interviews and take pictures. I hurried back to my computer because I wanted to finish early. The man I had loved for three decades had not been well for several years. He had attempted suicide several times before, and I had always been there to stop him, but today – on a most magnificent Tuesday, the kind of day only an Alabama sky can provide – I was worried. The weekend had given us new problems, and new problems usually brought with them reactions that could range from unusual behavior to a complete loss of hope.

I telephoned him as I drove from one interview to the next. We talked briefly about ordinary things and about my new idea: that he should try out a new program I had found. He had been diagnosed with bipolar depression in 2004, a behavioral disorder that decreases a person’s ability to handle stress. The toll this took on him in a few years far exceeded the ravages of major depression he had dealt with alone for a lifetime.

Those years had taken a toll on me, too. But I had no idea what lay just ahead. Suicide is not just a personal disaster. It happens to everyone in a family and devastates whatever life came before, changing forever those who are left behind.

After writing my column for the week, I left work early. I felt desperate to get home. On the way, I called him again. The day before had been his fifty-eighth birthday. Our plans had changed a couple of times recently, but the weekend had been eerily quiet. On Sunday afternoon, we sat on the deck in the sunshine. I grew tired watching him go through boxes of papers and discard this or that. At the time I thought he was just organizing. I left him to go inside and take a nap. When I returned he had finished, and the day ended with the sweetness I had known for so long: the satisfying closeness of just being with him.

But by this Tuesday, around four o’clock, the calls between our cell phones kept dropping – or perhaps he kept hanging up. I told him I was on the way home. As I did, I passed a grocery store and thought I should stop for a birthday cake. Yesterday had not gone well, and today I had a chance to do something special for him, but I was exhausted and felt driven to be with him. Something was wrong. I was sure of it. I didn’t stop, a fact I regret.

His voice, when we spoke again, was too calm. He told me he had broken into the gun safe, the one I bought after he had his first psychotic break. I realized later he could have done that at any time. My false sense of security had been nothing more than a thin veil.

“I’m not mad.” Inside, I panicked. What would I do now that I only had my voice with which to save his life? “Where are you?”

Carefully, as if speaking to a child, he told me. I asked him to put the pistol down and cross the road to our neighbor’s house. When the connection broke, I dialed 911, reported the situation, and heard the words that would change the course of my thinking.

“Don’t go in,” the operator said. “Sometimes they wait until they see you before they do it. Park on the side of the road where he can’t see you.”

That was something I had not thought of before. It terrified me. Woodenly, I obeyed. Now I had entered an alternate reality, shock creeping over me like a blanket. I stopped the car as close to the house as I could without being seen.

Eventually, a young deputy arrived, took my house key, and went inside, finding my husband’s body. He came back to my car, where I waited. Through the window, which was rolled down, he extended his hand, and I latched onto two of his fingers with my own. His expression was so pained that I couldn’t bear to make him tell me what he had found.  

“I know,” I told him, and he explained that the scene would first have to be treated like a homicide. I nodded and stayed where I was as he drove back to the house.

It took more time for neighbors to arrive and the call to go out to our church friends who gathered around the car and waited with me. I made calls to his family and to our children in three different states. I was deep in shock.

From there, the nightmare of the past few years changed into the hellish existence of a grief I had never known before. I was familiar with death. My mother had died. So had my father and my brother-in-law. Even in childhood, in my life as a preacher’s kid it was not uncommon for me to attend every funeral and visit every grieving household. I played the beautiful organ in our church sanctuary at the funeral of one of my best friends’ father when I was only nine or ten years old. I had read and written about death, but this was different.

Sometimes suicide comes without warning, but for several years before my husband’s suicide, his uncontrollable, rapid cycling moods and bizarre episodes left us both drained. He was at the mercy of his illness, and as I tried to help him and to get help for him in every way I could, I was at the mercy of his illness as well.

Physically, I had already used almost all of my strength. I had no reserves. My body was anemic; my mind was in a state of constant crisis. Even the moments between emergencies became crises because those were the waiting and worrying times. I never knew what would be coming next, but I knew it would be horrible.

Suddenly, as I sat in my car on the side of the road, he was gone, and I entered the aftermath of suicide. Since that day, I’ve worked alongside thousands of other survivors of suicide loss to try and understand what happened; and to mourn, heal, and rebuild. To help myself, I had to help others who were struggling through similar situations.

I discovered that grieving and hope can become entangled with regret and guilt and so many other emotions. During this confusing time, hope is a concept that is difficult to hold onto. Hold onto it we must, however, even if we have to borrow strength from each other.

Suicide changes us, but together, we can turn mourning into joy. For me, healing became a three-step process. I first found that co-support fortifies survivors so that obstacles like secondary wounding do not halt progress toward a successful return to life. Then, there is the essential but difficult step that enables survivors to let go of their past lives and turn toward new ones. No one wants to go on without a dear loved one, but a healthy recovery from grief depends on finding the strength to let go. Without this interim step, a survivor may not realize there are other ways to carry forward the memory of the lost one, other kinds of relationships that can be built with the departed. Lastly, there is an internal drive that emerges in most survivors that motivates them to go beyond just surviving to making meaning out of loss. This can manifest first as an instinctive need to do something. This guiding force inspires survivors to find or to create ways to carry a message forward, to turn their own personal tragedies into victories by helping others. They may write books, found organizations, set up foundations, or contribute in other ways. Many of these are artistic or creative in nature and come straight from the heart.

Suicide touches all kinds of people from every background and belief system. It can create a barrier between those closest to the person who died and those around them. Historically, suicide has been viewed by many societies as a social taboo, but the underserved stigma, shame, and shunning that surround suicide is being dispelled by the efforts of loved ones who are banding together to share both pain and healing. One such group – the Alliance of Hope for suicide loss survivors (www.allianceofhope.com) – is attempting to change the culture surrounding suicide worldwide. With the guiding slogan “Kindness Matters,” members share the simple but powerful knowledge that one can not only survive the loss of a loved one or friend to suicide but also can go beyond just surviving to rebuild happy, productive lives.

“You are not alone.”

“This was not your fault.”

“Healing is possible.”

“There are specific things you can do to build a new life that honors the one you lost.”

When I reach out in this way to comfort a mom or dad, a partner or child who is in more pain than they ever knew existed, it is because of the many times I saw my husband’s gentleness, his respect for all living things, his brilliant mind at work. His life is not defined by how he died. Neither is mine. He made such an impact on my life and on the lives of anyone who knew him that even his illness – even suicide – could not change the good he did in the world.

I can only hand survivors a little hope, but in that moment, hope is enough.

With so many expectations and obligations in our lives, it is a surprise we are not all insane. Dr. Brené Brown of the University of Houston Graduate College of Social Work program is a shame resilience researcher, learning how people deal with issues like those above that can trigger feelings of shame, negatively impacting our relationships and ability to function. She has published three books covering the topic of shame and shame resilience. Dr. Brown has been gaining attention in recent years as she has appeared on CNN, NPR, PBS, and the internet video site TED. The topic may seem unusual, but the research has far-reaching implications, widely applicable beyond the social work field. Everyone experiences shame, and overcoming shame is necessary to function, instead of being held back and isolated by shame. Responding in a constructive, shame-minimizing way by working through shame issues is what Dr. Brown calls living in a more “whole-hearted” and “authentic” way.

Researching people

Social sciences have different methods of researching, and Dr. Brown used the grounded theory, a method which allows qualitative data, and inductive and deductive reasoning to gather data without having a hypothesis to start with. Using the grounded theory method, consensus from individual interviews was taken based on the language and terms they used to describe their experiences, “and maybe stories are just data with a soul,” posits Dr. Brown in her TED talk. Dr. Brown decided she wanted to study shame, and so she did so without any of her own theories to start. She just had the questions: What is shame and how does it work? According to Robert Hilliker, a licensed counselor, former student, and collaborator of Dr. Brown’s, she has gathered over 11,000 interviews with people, investigating their shame experiences and where applicable, their shame resilience.

Owning our own story can be hard, but not nearly as difficult as spending our lives running from it.

Dr. Brown found that some of the people she interviewed showed impressive resilience to shaming experiences. She focused in on these people and studied what made them resilient to the effects of shame. The people were dubbed, “the whole-hearted.”

How shame works

The positive side of shame research is that there are tools to combat the feeling and the experience of shame, and to make our everyday lives less like shame minefields and more like a day at the office, picking up the kids, going to the grocery store, and making friends along the way. Simple exchanges with fellow parents or children, with bosses or teachers, spouses, friends, and acquaintances can easily turn into huge triggers for shameful feelings. When a weak spot is hit, a mistake is made, an accident happens, or someone runs late, short exchanges can become terse and tense, full of hidden meaning and innuendo, implied or imagined incompetence and inadequacy.

Embracing our vulnerabilities is risky, but not nearly as dangerous as giving up on love and belonging and joy–the experiences that make us most vulnerable Whether a situation goes smoothly or blows up in someone’s face has a lot to do with his or her shame triggers, something everyone has. Detailed in I Thought It Was Just Me (but it isn’t): Telling the Truth About Perfectionism, Inadequacy, and Power, social and family situations can become nightmares when our lives are ruled by shame. For people that cannot deal with their shame (everyone to some extent, according to Dr. Brown) the options are limited: numbing the feelings of shame and fear through addictions, attempting to become “invulnerable” through perfectionism, making the uncertain certain by becoming dogmatic, and pretending that our actions do not hurt others. But these negative actions do harm others, and they break down our connections to others.

How whole-heartedness works

Even more exciting than learning that shame is universal and awful was that there are strengths that can be cultivated to overcome shame. The title of Dr. Brown’s second book says it all: The Gifts of Imperfection: Let Go of Who You Think You’re Supposed to Be and Embrace Who You Are. The main components of whole-hearted living were courage, compassion, and connection. Being authentic requires accepting ourselves for who we are and living that truthfully. “Owning our own story can be hard but not nearly as difficult spending our lives running from it. Embracing our vulnerabilities is risky but not nearly as dangerous as giving up on love and belonging and joy–the experiences that make us most vulnerable,” says Dr. Brown in her book.

There are so many ways to apply such a broadly useful set of concepts, especially for a person of faith. The “guideposts” in The Gifts of Imperfection evoke many concepts from holy books. “Cultivating Authenticity: Letting Go of What People Think” calls to mind the story of Prophet Noah, who everyone thought was crazy as he built an ark. The chapter on cultivating gratitude and joy clearly connects to faith. Dr. Brown’s perspective on gratitude is especially relevant to modern life: “For me and for many of us, our first waking thought of the day is ‘I didn’t get enough sleep.’ … Whether true or not, that thought of not enough occurs to us automatically before we even think to question or examine it …”

As I read this passage, it makes total sense to me why we’re a nation hungry for more joy: Because we’re starving from a lack of gratitude.

Opportunities for growth

Dr. Brown and counselor-protégé Robert Hilliker have developed a curriculum called Connections which covers many of the concepts from her books and research. They are also developing a certification program for counseling professionals such as social workers and clergy who would like training.

“Spiritual leadership has a responsibility to make faith communities safe and supportive … We actually train spiritual leaders in the curriculum,” says Hilliker. “[Shame resilience] would be a wonderful thing for faith book clubs to sort of rally around … Her work has really reached a tipping point where people are talking about shame, this very pervasive feeling that everybody has and few people deal with well,” he says. Such a common feeling that can be very debilitating may not be the most cheerful topic of conversation, but learning to deal with shame may be one of the most liberating acts in a person’s life. To learn more, please visit: http://www.connectionscertification.com/.

Dr. Brené Brown, from her website.

Defining Some Broad Terms

Shame is simply defined as the fear of disconnection, that a person will be rejected when he or she becomes vulnerable.

Courage from the Latin cor, originally (and by Brené Brown) meant to speak one’s mind by telling all one’s heart.

Compassion, defined as deep awareness of the suffering of another coupled with the wish to relieve it, starts with self-compassion according to the shame-resilience research.

Connection is defined as the energy that exists between people when they feel seen, heard, and valued; when they can give and receive without judgment; and when they derive sustenance and strength from the relationship.

Faith is a place of mystery, where we find the courage to believe in what we cannot see and the strength to let go of our fear of uncertainty.

September 25, 2013 – I am heartbroken by the senseless terrorist attack in Kenya and the loss of lives and horrific injuries to so many innocent people. In the eyes of God, every life is sacred and every person has dignity. The taking of a single human life is an attack on all humankind.

I deplore these revolting acts of terrorism, which serve no purpose but to bring about destruction, sorrow and grief. I reiterate my condemnation of all forms of terror regardless of its perpetrators and their stated purposes. The criminals must be brought to justice even though that will do little to mitigate the cruelty inflicted on victims and their families.

I extend my heartfelt prayers to the injured, the families of the deceased and all of the people of Kenya. I ask God the Merciful to guide us all expediently into a world of mutual respect and peace. (read full statement: http://www.afsv.org/press-releases/)

Termites are 1-2 cm in size, but they live in mud towers that can grow to five meters tall. The scale, between termite and tower, is comparable to that between a human and a skyscraper. When their life style, which seems chaotic from the outside, is investigated, one finds that termites maintain social lives within perfect urban communities. These wondrous mini cities feature air conditioning and ventilation systems, in addition to a queen chamber, and rooms for incubation and juveniles.

An instinctual sense of solidarity that has been ingrained among living organisms also plays an important role among termites. They display an amazing form of cooperation in matters like foraging and defense. As termites live in colonies, they follow a particular arrangement of duties. The queen is in charge of new generations; workers meet the nest’s needs, and soldiers are responsible for its defense. When necessary, workers also participate in defensive tasks. One of the termite’s defense mechanisms, which amazed scientists, was recently discovered in June 2012.

Jan Sobotnik, with the Academy of Sciences of the Czech Republic, and Thomas Bourguignon, of Université Libre de Bruxelles at French Guiana, discovered an unseen feature of the termite species Neocapritermes taracua. The workers of this species are, in a sense, enlisted to military duty when they “retire” due to old age and an inability to forage due to weakened mouths. They serve the defense of the nest as something of a chemical weapon specialist. When the colony is under attack, these veterans blow up a droplet-size balloon filled with a type of chemical generated in between segments of their neck and dorsal region.

When worker termites get older, blue crystal chambers, which resemble backpacks, grow on their two shoulder blades on their back. These crystals are a kind of protein called hemocyanin that contains copper, and they join together with saliva when under threat. This fusion causes a chemical reaction. The end product is a sticky liquid, like a gel, that is compressed to expand and then burst. This can fatally injure a predator. The poisonous substance that is dispersed causes rotting upon contact. The chemical formula of this blue crystal substance, along with its reactions, are still unknown.

Researchers from Oregon University (USA) reported that the mouth of an ant is worn down by age. When this occurs, these senior individuals, which used to cut leaves, now take on different jobs, like carrying the leaves. Leaf cutter ants, which are also known as the ranchers of the animal kingdom for their ability to cultivate fungi in their nests, can cut and carry leaves whose weight can be up to 50 times their body weight.

The leaves that are transported to the nest comprise the main ingredient required for the growth of fungi in a suitable environment regulated for the right temperature and humidity. This fungi is ultimately used to feed the colony. This is a fine example of senior members of a community staying active in a new role. And this is not just unique to termites: research shows that members of animal societies adapt to changes in their lives, and continue serving their colonies even if they lose some dexterity.

Our universe seems to be set up this way. As mentioned in the above examples, there is a change of occupation instead of just retirement. Just as there is no termite that stops working, there is no bird that says “I do not want to fly anymore because I am old,” or no tree that says, “I will retire and stop giving fruit because of my old age.” Organisms adapt to new conditions and find new ways to provide for our planet.

Our aging planet will continue rotating and the sun will keep smiling on us with its heat and light until the end of such organism’s lifetimes.

When it comes to humans, continuing with occupation and business as much as they can should be the desired effort. Especially for charity work, no one should mention retirement or leave of a duty, and receding to one’s quarters. Let us renew our intentions now, and review our senior living plans.

Why do people have to struggle with illnesses and many other hardships during their lives?

How can the All-Merciful God allow harm to be inflicted upon people and other living beings?

We are living in an amazing world undergoing constant changes. There are transformations, restorations, and renewal taking place all around us. Seasons follow one another to bring rejuvenation, the life cycles of animals and plants, water and planetary cycles take us from one condition to another. Land masses move in certain directions to join or form new lands or mountains. Change and renewal are an inescapable reality for all living things. The world is in a constant flux of states which leaves us amazed and mesmerized about it, just as much as do the changes in our social and personal lives too. Societies develop, nations transform, and individuals go through peaks and troughs There are times when we lose our job, times when we become a parent for the first time and times when a loved one passes away. There is no monotone or smooth chain of events following each other. There are always ups and downs in everything that has been pinpointed on a timeline, while some of these events may seem unpleasant to us. There are disasters, calamities and plagues occurring simultaneously alongside apparently pleasant events and miracles in the world. Deaths, separations, or calamities in peoples’ lives evoke sympathy and pity on people.

What is the role of these calamities and disasters that take place in this beautiful world? Why do people have to struggle with illness and many other problems in their lives? How do we reconcile all this change happening in the world with calamities and disasters? How can God Almighty allow harm to be inflicted upon people and other living beings?

To be able to answer these questions we need to have a better understanding of what makes something good or evil. Almost everything good in this world comes with existence and almost all bad things in this world are associated with nonexistence. Goodness, perfection, and maturity require existence of many qualities, and the existence of these qualities require changes. A steady life with no change is not an ideal form of life or living. In such a life, even the greatest pleasures will transform into absolute emptiness. Keeping this in mind, it is as if existence requires calamities, for only with calamities and problems can good things can come into existence. Rejuvenation is the arrival of good events after the departure of nonexistence.

There are many examples from nature that point to revitalization that is induced by change. Take wildfires as an example. Although wildfires damage the habitat of many inhabitants of a forest, they have many benefits as well. Wildfires are great for biodiversity. After a fire, different habitats develop in forest openings. This creates a mosaic of new habitats that encourage new species to enter the area. Wildfires can also improve the health of a forest by removing trees weakened by insects or diseases.1

Storms may sound like another destructive natural event to us but when examined closely, we realize that they are very essential to our planet’s well-being. Up to 25% of the available rainfall is provided by tropical storms. They play a crucial role in maintaining the heat balance of the earth, which is essential to the well-being of all living things. Hurricanes act like the air conditioners of the earth. It moves the cold air masses to places where rain is needed.2 After all, all these events have a purpose that work for a reason.

Human life as a natural and most intelligent participant of this world displays a similar pattern. We suffer pain, endure sorrows, and experience many unpleasant events in our lives. However, most of the time, the true nature of these events are understood only after they are over. The after-shock of events makes us realize things we did not notice before or even during the event. Sickness helps us understand our weaknesses and forces us to develop strategies rather than depending on sheer power. Only with calamities can humans refine their capabilities and talents and attain high virtues. People will recognize that they developed their understanding of their environment after times of difficulties, rather than times of comfort. To put it differently, as William Frederick Halsy, Jr. says: “There are no great people in this world, only great challenges which ordinary people rise to meet.” It is only with challenges that people are compelled to develop new solutions. If we want to advance, we have to change, voluntarily or involuntarily.

These examples are just a few of the countless events happening all around us. In fact, all sciences are the study of these amazing changes. The essential point in all these events is that true evil is the state of no change. It is only with change that we can observe the good outcomes. True evil is in idleness, stagnancy, and inactivity.

There is the well-known saying “every cloud has a silver lining,” that there is a purpose in every event. Nothing is meaningless but since people are short-sighted, they make quick decisions and reach conclusions utilizing poor judgment. Many of the developments in the world require time and consciousness to understand. We need to have a wider and more prudent look into the events. Every event is wonderful in its own way; it is almost impossible to find something meaningless in this world.

Notes

1. For more see, “Yellowstone’s Rebirth by Fire: Rising from the Ashes of the 1988 Wildfires” by Karen Wildung Reinhart, and “Fire Effects on Ecosystems” by Leonard F. DeBano, Daniel G. Neary and Peter F. Folliott.
2. “The Benefits of Hurricanes,” Time Magazine September 24, 1973.