Paranoia is a chronic spiritual illness that disrupts a person’s ability for reasoning, balanced thinking, and judgment. Paranoia is a symptom of psychopathy. People who exhibit signs of paranoia often display the following four symptoms:

1. They ascribe an extraordinary value to themselves, expect others to do the same towards them, demonstrate attitudes of egoism and egocentrism, and look down on others. Their ego is puffed up even more when others give them what they want;
2. Suspicious of everything, they are constantly distrustful and apprehensive about being wronged;
3. They always see alternative developments around them as conspiracies against themselves, and based on these presumptions they develop extreme strategies just to be cautious;
4. In fits of delirium, they cause social disharmony and see themselves as the only one behaving correctly.

Such people make paranoia one of their ingrained character traits. They are perpetually afraid of losing the things they have somehow obtained. They invent imaginary villains and rebels, and crush those whom they take as opponents, if they have the power. If they are weak, they side with those who were nothing but a nemesis the day before; they seek to cause perpetual discord and commit the gravest atrocities.

They don’t merely commit hundreds of evils; as if possessed by evil spirits and devils, they block the good deeds of those who walk on the path of the Prophets. They seek to make those good souls seem like rebels and bandits, while also turning the masses into pawns for their evil purposes. By doing such things they also seek to prevent a global revival of humanity sought by those who strive to represent universal human values in all corners of the world.

On account of what they commit under the urges of the carnal soul and passing fancies, such people disrupt society; ironically they also cannot obtain their goals, either. To the contrary, with their paranoia-based acts, they have turned their lives and the lives of those around them into Hell.

As a paranoid individual operates based on destruction, which is easily done, they also ascribe favorable outcomes to their own insight and sagacity. They see others as abnormal—like lunatics do—while continually exhibiting different kinds of insanity. By considering those who do not think like them as traitors and terrorists, they live in fear of losing what they possess. They order special troops to guard them, but they still don’t feel safe.

Paranoids who come from poor backgrounds and obtain important positions and titles later on with a turn of fate are especially seized by every kind of delirium—partially due to their inferiority complex—and a paranoia about losing their power and fortune to others. They are agonized by successions of misgivings. They see angels, and angel-spirited people, as if they are snakes and set about complimenting devils.

The Pharaoh was one such paranoid individual. Uneasy of the possibility that one day Moses (pbuh) and the Children of Israel could become stronger, he did not only make life a misery for himself and the unwise ones behind him, but also shed the blood of so many people—just like contemporary pharaohs do—and committed manifold atrocities. When his time was up, destiny removed him from the stage.

History gives us many such examples, and it marks a route of caution for those with insight. Although times have their relevant differences of color, pattern, name, and titles, within the cycle of historical recurrences, no era was free of such human-like creatures. From the Pharaoh to Haman, from Nebuchadnezzar to Shapur, from Stalin to Hitler, and to those like Yazid in their footsteps, so many paranoid individuals have come to the fore, performing the same evils and disgracing humanity. They built villas and palaces for themselves, employed the same wicked ways, and followed the same devilish path. They kept living with misgivings, were haunted by fears of losing the power they had, and to prevent this they defamed and persecuted thousands and millions of decent countrymen.

Recent history is full of examples. Hitler left behind ruins in Germany and killed millions of innocents. In Iran, the Shah – fearing the loss of his power – ruthlessly massacred dissidents. Saddam Hussein, afraid of facing the same fate as the Shah, mowed down those he thought-to-be his opponents. And Qaddafi was no different either. He ravaged his country, all to preserve his own power, in fear of an illusory opponent.

Other paranoids who emerged like hellish zaqqum trees in the Islamic world act no differently: people are thrown in prison for trivial reasons, mothers and their children are separated from one another, innocent people are killed by torture, law and justice are trampled underfoot. So-called “scholars” serve as henchmen to these modern-day pharaohs. Killings and torture go unpunished. Creatures in human form gawk at these, mute devils (who do not object to injustice) simply watching wicked atrocities without any emotion or action.

Now, what falls to those oppressed is to fix their eyes beyond the horizons and pray for God’s help to come and free them from their chains. Above all, if only we—as all oppressed and suffering believers—could learn to say “goodness lies in what God has decreed and brought to being,” and thus not complain about Divine destiny.… If only we could internalize the meaning of the prayer “we are pleased with God as our Lord,” as expressed in:

Even if it is a hardship from Your Majesty,
Or ease from Your Beauty,
For our soul, both are serenity
Your Grace is so good, and so is Your wrath.
Yunus Emre

If only we could feel this sentiment at every breath. If only we could have a deep respect for God and live satisfied with the creed of:

Whatever Divine Destiny decreed is surely bound to happen,
Commit your affairs to God; neither be grieved nor suffer any pain.
nderuni Vasif

If only we could see what we go through as pools of spiritual purification, as expressed in:

God lets those whom He loves be purified by means of troubles,
Just as pure waters wash away impurities

If only we could murmur with this consideration and find consolation. If only we said, “Every oppression and wicked act has a certain term until it incurs Divine retribution,” and as a respect to that appointed term, if only we said:

A day will come when God will make oppressors say,
God has indeed preferred you above us.”
(Ziya Pasha, with reference to Yusuf 12:91)

Then, we could commit everything to their true Owner. If only we could see the end but not the present, with the belief that, “Those who rise with oppression are bound to face a terrible end,” based on the truth, “unbelief will continue, but oppression will not.”

If only we could leave everything (beyond our capability) to the All-Knowing One with the belief expressed in:

For the oppression of a tyrant,
there is God for the oppressed
Tormenting people today is easy,
only to stand trial tomorrow on the Day of Judgment….

If only we did not complain while going through temporary misfortunes, and be reassured by the meaning of “God is sufficient for us; what a beautiful guardian is He.”

This was the very guideline and constant recitation of great personages; it must be ours as well. Let us say “these too will come to pass,” and without paying attention to the aspersions published by the oppressors’ media allies, we must turn our surroundings into fragrance centers with the rose gardens in our hearts and thus make everyone enraptured and elated.

May God the Kind, Caring, Bounteous and Favoring of infinite Mercy bless us with unshakeable will on this path, a resolute stance, and continuity in our resoluteness.

Evil and violence have always been a part of the human story. While every individual has both angelic and devilish aspects, many of the most violent atrocities have been committed by powerful authority figures who have been consumed by paranoia. The lead article in this issue lists a number of past dictators and tyrants who, driven by irrational fear, persecuted people on baseless grounds. The example of the Pharaoh who feared the baby Moses (pbuh) because of a dream is not only a past story, but sadly a historical reality that keeps repeating itself. Pharaohs keep coming back with different names, in different outfits, but with the same mental and spiritual disorder of paranoia. Sadly, these individuals never come alone: they always have supporters who ensure they remain in power. This network of sycophants and cronies have benefitted from their proximity to power. The lead article suggests persecuted believers should pray and pursue spiritual growth by full submission to the will of the Almighty.

There are two pieces in this issue that offer solutions to mental health problems, like paranoia. Asli Uzun draws a connection between our biological heart and spirit. Uzun speaks of how we seek equilibrium by balancing the whisperings of the heart with consistent worship and remembrance of the Divine. She does not forget to mention that alongside spiritual therapies, one should also seek professional support from pharmacologists and psychologists.

The second piece is from Mehmed Gokcel, who puts in words the voice of any human being not free from sin and its discomforts. This predicament becomes even more difficult for immigrants, Gokcel emphasizes, who usually have to grow up in societies that “have different moral norms to that of their cultural upbringing.” The author defines sin, and how repentance is different for a regular person and for spiritually elevated ones, while underscoring the importance of “diversifying [your] relationship with God” through contemplation of His creation.

Ahmet Kurucan’s “Dialogue with the Qur’an” offers a perspective for both Muslims and non-Muslims on how to approach the Divine message. For Kurucan, “The verses of the Holy Qur’an are not detached from the social realities experienced between 610 and 632 in Mecca and Medina. … Severing this correlative link between God and the community of revelation is the foremost reason for triggering what may be called the alienation from the Qur’an.” And this is one major reason why Islam is unfairly associated with violence.

It is perhaps not fair to expect a world with two faces to respond to this new atrocity with honor and honesty. This is why we should seek support and mercy from the One who is the ultimate source of all power and love. We are only as powerful as the length of our essays in this periodical. Thus, we call on the tyrants to stop their cruelties, for they should know that whatever the reasons they have committed them, it will not bring happiness. Happiness comes with virtuousness! We ask these leaders: who is your guide? Do not be mistaken by the fact that these tyrants happen to be in Muslim countries – this does not qualify them to be the rightful followers of the Prophet Muhammad, peace be upon him, for the Prophet, as described in the lead article “was utterly virtuous and contentedly happy. He … never, not even once, consented to anything that was not approved by the Exalted Creator. He was … never unfair and never acted unjustly to anyone. … he never preferred any worldly flavor to virtuousness. He … did not, not even once, fall into hesitation when distinguishing good from bad.” We hope these tyrants are brought to their senses as soon as possible, so that we are saved from our failure to fulfill our basic human responsibilities to stand up for life and dignity. In the meantime, we seek guidance and hope in the Almighty, because ultimately, He is the one with the power to bring these events under control. As we are so often reminded, our human capabilities are quite limited.

The so-called split between science and religion has led us to view life through a binocular with a rather short range. It’s a low definition, black & white range. We thought we were what our genes imposed on us; we believed that natural way would be to let that design unleash itself as genetically ordained. Is it truly so? Are we really nothing more than genetically engineered? Or are there other factors that are involved in making us who we are?

In this issue, “Are Genes the Source of Behavioral Disorders?” explores these questions in a cross-reading between what our biological structure prescribes, vis-à-vis other factors like our culture, parents, education, etc. According to this article “… each child is born with different inclinations and threshold values that are determined genetically and hormonally for each of his or her possible characters and behaviors. These potential inclinations and threshold values can surface depending on internal and external stimuli and educational styles.” So, we are not only what we eat or what we know; we become what we are as a result of a combination of things, some of which we can control, and others which we are born with.

“Why Do We Turn Over During Sleep?” is another article about a daily blessing that is out of our control but is for the good of our health. If we always stay in the same position, sleeping for a regular six to eight hours can cause a disruption in blood circulation, resulting in a pressure ulcer. Therefore, our body is blessed with a defense mechanism in which our position changes, consciously or subconsciously, so that skin integrity is not disrupted.

“Who Owns This Body?” is another contribution on the same theme. The author challenges the belief that we control our bodies, and that no one, not even the One who created us, can impose on our bodies what to do and what not to do. The author gives plenty of examples to show that there is so much happening in our body without our noticing it, that it is nonsensical to claim full ownership over it.

Day and night I burn gripped by agony, You are the One I need

I find no great joy in being alive; if I cease to exist, I would not grieve,

The only solace I have is your love; You are the One I need

Your love slays lovers; makes them dive into the sea of love

Fills them with the image of God; You are the One I need

Let me drink the wine of love; like Majnun, live in the mountain of hardship,

Day and night, You are my sole concern; You are the one I need

The Sufis seek for friendly conversation; the Akhis look for the hereafter

Majnuns (lovers) seek for their Leylas (beloved); You are the One I need

Even if, at the end, they make me die; And scatter my ashes up to the sky,

My soil would break into this outcry; You are the one I need.

Yunus Emre, the mystic, is my name; Each passing day rouses my flame,

What I desire in both worlds is the same; You are the one I need.

Yunus Emre is a famous sufi poet who lived in Asia Minor in the thirteenth century.

The waves were in such a rush, like all the bustling people in the city.

Maybe if you rush you will get more done: that is their theory.

Ours is: how much we comprehend life.

Life is a gift given to you only once. Peacefully, take your time.

Maybe there is a norm.

Life should be rushed at some points and slowed at other times.

I guess it depends on your perspective of things,

Kind of like a movie “On Demand” when you think about it…

Some people like to watch the whole thing through once.

Others fast forward at some sections.

Some speed up at the scary parts, or the kissing scene.

Sometimes they rewind and analyze what the actor was trying to articulate.

It all depends on your perspective.

Life is one thing for sure though: too precious to waste.

If one wants to accomplish anything in life, he or she first must think.

You may think about why you are here, what the things around you represent, how you got here. You may question life. It’s one of the habitual things we should do.

You sit there, watch the waves rolling in, moving the sand at the beach, look over the horizon, and think…

God it is Who has made the sea to be of service to you by making it subservient (to His command), so that the ships may run through it by His command, and that you may seek of His bounty, and that (in return) you may be thankful. He has also made of service to you whatever is in the heavens and whatever is on the earth; all is from Him (a gift of His Grace). Surely in this there are (clear) signs for a people who think deeply.

(Qur’an 45:12–13)

Ceyda Sablak is a high school senior who has yet many dreams to pursue in the life that waits for her…

Yet, regardless of our age, gender, culture, religion, or socioeconomic status, we all have existential questions that beg answers. Where did I come from? Who am I? Where am I going to? We can’t help but ask these questions, and it is literally impossible to shut them off. Yet, it is mind-boggling to observe how much we try to avoid these questions by numerous distractions while at the same time, we need clear answers. Because otherwise life simply does not make sense, and we cannot truly enjoy anything. Yet, the urge and need to find answers to these fundamental questions runs so deep in us that we do not want to and cannot accept any dogmas. Ultimately, this search for existential meaning is a search for true happiness. Or I like to call it inner peace.

Because of the way we are (the way we are created), we seek meaning. We seek meaning in our relationships. We seek meaning in life. We seek meaning in material things. And it is impossible to have inner peace and to be in harmony with life and the universe without satisfying this need for meaning. We can describe this as “being in congruence with our creation (the way we are created).” We are given various faculties, such as the heart, spirit, mind, reason, etc., and they are all an integral part of us. Without heart (that is, shutting off our conscience, for instance), we become like beasts and commit atrocities. Without reason (that is, giving undue attention to reason), we fall into the darkness of ignorance. If we were to make a functionalist allegory, a table is a table with four legs (for the sake of the example, let’s assume all tables have or must have 4 legs). In other words, a table missing a leg would not serve its purpose. It would not fulfill the purpose of its creation. Just like this, a human being who shuts off one or more of his or her faculties (heart, mind, spirit) cannot be a perfect human being and cannot fulfill the purpose of creation. Hence, being in congruence with our nature (our creation) requires us to satisfy the needs of all of our faculties. Answering our existential questions, finding meaning in our lives, satisfies both our heart and our mind.

The strategies our egos develop to try to shut off or to ignore our existential questions are many. Some of the most obvious means for trying to silence our inner voice are alcohol consumption, workaholism, and dedicating one’s life to family or social causes to the extent that one becomes consumed with them. Some people just choose to deceive themselves into thinking that we can never find the answers to these questions, hence it is pointless to even try. We are who we are and that’s the end of the story. Yet, all these strategies are doomed to fail and end up in increasing portions of the population tormented with depression.

All of us want to find that happiness that would last forever. In a way, most of what we do in life is to attain that inner peace. Yoga classes, friendships, religious activities, ambition in our careers… And indeed we do find moments of bliss here and there. But seldom does this happiness last. We strive to buy this very nice car, and once we buy it and use it for sometime, it ceases to make us happy. Then we look for another reason to be happy and life goes on like this. But in the meanwhile, we get tired and depressed of this unending quest and endless disappointments. We waste our lives in search for something that we never quite find.

But what is happiness really? Have we ever thought about it thoroughly? What are we looking for? Fulfilling our dreams, passions, needs? Is this the aim of our life, and can this pursuit in itself bring us happiness? Happiness is rather instantaneous. We have randomly dispersed moments of joy, followed by moments of sorrow. Once we have a momentary pleasure or happiness, many times we withdraw and have very sad times. This is why it is said that life is all about ups and downs. Think of your many shopping sprees, and the subsequent plummeting of your emotions for instance!

In fact, the real happiness we are looking for is unceasing and ever-lasting. We want to be happy all the time at a maximum. Even though we have never experienced this feeling of utmost and continuous happiness, we want it with all of our being. This desire is a sign attesting to the existence of such everlasting happiness. Is it therefore possible to attain such happiness?

To be able to answer this crucial question, we need to face our existential questions and first ask who we are and accordingly try to figure out what kind of happiness can make us really happy. What makes us happy can only be something that is in line with who we are, in congruence with our creation. Although we can never change who we are, we sometimes do pretend to be something other than our true selves, with temporary needs, looking for transient joys. But we cannot change our nature or the way we are created.

Therefore, the solution lies in being frank with ourselves, being sincere about our feelings and thoughts, and not deceiving ourselves that temporary sources of happiness can actually satisfy our heart, intellect, and spirit. We need to reach out and listen to our feelings and thoughts that we have been trying to repress. Happiness lies in being peaceful with our reality, with who we are, and acting according to this reality.

Who are we and why are we here?

It seems like many of us spend our entire lives reading hundreds of books, maybe studying for years and years to obtain a PhD degree, or working for days and nights to get somewhere in our careers. Yet, without pausing and pondering upon these existential questions, who we are and why we are here, it all seems so very pointless with death awaiting us at the end. Deep inside, we all wonder who we really are, where we came from, and where we are going. We find ourselves in this mysterious world. We feel strongly connected to endless things in it. Many things in this world attract our attention. A sunny day is something we enjoy, and when we see a beautiful rose, we smile, we feel happy…Yet, we have not really decided on these responses and emotions. It seems that everything is somehow related to us, and we seem to have a close relation with everything in this universe. But surprisingly, all these things that we like fade away, die, and do not last…the rose we admire, the sun that sets, the friends that die…and at the end we know that we will die too. Death is so real, but seldom do we think about it. Every instant, something we attach ourselves to dies or fades away, yet we still refrain from thinking about it. Since death is so real, we cannot help but ask, “Where am I going and what is really going on?”

The truth of the matter is that these questions are vital for understanding who we really are. Interestingly enough, for all of us these existential questions are rather innate. Whether we like it or not, they come to us naturally. But many times, we choose to suppress them, thinking that these questions are too serious and ruin our happy moments! We mistakenly worry that thinking too much about these existential questions would shatter the dream world that we have built, but which is at the same time unable to fulfill our desire for happiness. Only sometimes, when our beloved ones die, or when we have tragic accidents or events, we are reminded again… and sometimes we decide to pursue the answers.

We are literally like guests in a mysterious house full of things that we admire yet we cannot quite hold onto. We are brought here for an indefinite amount of time, and we are taken away suddenly without us having much say in the matter. It is therefore only reasonable and natural to wonder and to want to know what is going on here. What does this all mean? Why am I here, who brought me here, and where am I being taken to? Unless we pursue these questions for ourselves, instead of shutting them off or relying on cliché answers “inherited” from our parents or culture, we can never be truly satisfied and happy.

Eren Tatari is a PhD student at the Political Science Department, Indiana University, Bloomington.

In line with Professor Nasr’s ideas, and in an effort to seek knowledge in a holistic way, this issue examines diverse topics from science and spirituality. The lead article draws attention to “seditious organizations and followers of Satan who hold a grudge against people-particularly against believers.” With a comprehensive introduction on Satan’s rebellion and his role in the “controversy between unbelief and faith,” Fethullah Gulen calls believers to be on their guard against Satan’s contemporary followers and their temptation.

“Life is too complex to have occurred by mere chance,” says Ahmet Yildiz in his description of energy conversion in the microcosmic world of the cell in our body. Just like in a power plant, there is “a dynamic environment that involves constant formation, breakdown and repair of constituents” in a cell which is perfectly equipped with a command center, defense mechanisms, and the replication and repair systems of DNA.

In “The Last Prayer for Giants” we discover the wisdom in a Prophetic command to plant trees even when one knows doomsday is imminent. The importance of being kind to and protecting nature is emphasized in this allegory.

In return for our kindness to nature and thankfulness, God the All-Merciful

blesses us with many benefits from nature. Patchouli, for instance, is not only famous for its fragrance, but also a useful plant in medicine, in repelling pests, and even in cleaning our homes. There is more in “Health and Natural Balance with Patchouli.”

How do we achieve a balance between our jobs, personal lives, and families

and still serve the sole purpose of our existence-to worship God and seek His pleasure? How is it possible that God will grant believers eternal life although we can only achieve a limited number of actions in a limited lifetime? What is the secret of converting the finite into the infinite? The answer is in Vedat Akyuz’s essay on sincerity.

Medicine, like other fields of science, has developed enormously with techniques which surpass our imaginings. “Open Heart Surgery” is about a technique in which the heart is temporarily stopped while the body is connected to an artificial mechanism. Enis Turker describes this operation which opens a gateway for us to reflect upon the complex functions of our body, which are nothing but divine miracles.

Like much of what I saw in Turkey, I spent a great deal of time processing the experience, letting it really sink in, and figuring out what it meant for me. I saw this experience as a powerful metaphor for the wider communion of God-seekers, attempting to live together on a world stage. Each of us as individuals and as units−places of worship, denominations, religions−each is spinning in a hungry drive to experience the divine, to understand and be a part of the mystery and magnitude of God. We are too often, however, distracted by the waxing and waning distances between the dancers, the different ways of spinning, insecurities in our own movement. We are colliding with one another in a clumsy, chaotic mess. If we could lift our eyes and our arms to God and just spin, moving in the ecstatic reality of God’s love, not only would our personal spiritual experience be enriched, but we would begin to spin together, to fall into a beautiful, cosmic dance, one of peace and harmony.

The question then comes: how do we do that? This place of harmony and peace, quite frankly, seems distant and illusory. Humanity is a diverse assortment of peoples, trying to live together in an increasingly small world. And, it’s not looking good.

There is a startlingly prevalent tone in the world arena of intolerance, judgment, and hatred. Mankind is tragically plagued with violence, hurt, oppression, and war, and too much of this takes place in the context of religious differences. Our differences aren’t going to dissipate any time soon, nor should they. What has to happen is dialogue. We have got to learn to love one another, to respect one another, and to communicate with one another. As people of God, we can do one of two things. We can couple our religious identity with that of a soldier, armed and ready for the clash of religious empires, or we can take our seat at the table of humanity with a voice of love, humility, and faith.

Religious tolerance is a huge first step that we must take, first in our personal lives, then toward a peaceful world communion. Religion is one of the most deep and penetrating faces of the human condition. It bears in it an energy of passion and intensity, a power that little else in the sphere of human existence does. We are inherently driven to seek a union with our creator, with the divine, with something that is greater than ourselves. While I personally believe that this hunger is a universal, natural core of our being, it undoubtedly manifests itself in infinitely varying ways. There is no ignoring the fact that there are huge differences and points of separation between the world’s religious nomenclature. There are points of convergence and divergence on every level, from East to West, Jew to Buddhist, Episcopalian to Baptist, and from me to you. The only way to love all in the context of this diversity is to acknowledge and respect those differences.

Now, it is important to note that religious tolerance is not merely a failure to stand up for what one believes. It isn’t a weak cop-out. It begins with a security and understanding of one’s own identity, one’s spiritual core. An awareness of and conviction to one’s own beliefs allows for calmly, strongly held, but permeable boundaries. Tolerance does not require an abdication of those boundaries, but neither does it call for a relentless defense of those boundaries.

Stopping at tolerance is not enough, though. There is no room for growth in merely recognizing differences and agreeing to respect one another from a distance. If we, as individuals, seek growth, and if we as a global religious community seek movement toward a peaceful existence together, have to take it further. We have to dialogue, to engage in a meaningful conversation with one another. Dialogue is a two way sharing between different sides. This means that through love, you share your faith with others. But, it also means that through love you seek a better understanding of those whose faith is different from your own.

Interfaith dialogue is an extremely powerful, highly underestimated tool for achieving peace in such a deeply divided world. Globalization is rapidly and forcefully changing the way we live our lives, whether we realize it or not. Every day, technology transportation, and communication are getting better, placing the entire world in our reach. Geographical separation is becoming much less significant and real. The cultural and religious separations, however, are not narrowing. I live in a tiny global neighborhood with Jews, Muslims, and Hindus, Baptists, Roman Catholics, Methodists and the like. We are neighbors who don’t understand one another, don’t talk to one another….we just stay at home, separated by high fences. The fences are there for a reason, we tell ourselves. Better yet, let’s build them higher, and let’s build some more. How much energy have we spent on building these barriers? We have to be intentional about breaking down those fences and living out the inclusiveness and universality of God’s immeasurable and unconditional love. This doesn’t mean losing our identity or abdicating our beliefs. It means making love, compassion, and understanding a priority.

One of Christ’s major endeavors as a social activist was to tear down the walls that separate humanity and to unite all of mankind under the banner of divine love. The Jewish community during his time was in a tumultuous state of tension between its religious identity and a growing Roman presence. Among the varying responses from the Jewish community, one of the most prevalent was that of the Pharisees. They believed that the redemption of Israel would come from a strict adherence to the complex codes of holiness and purity. Christ made clear, though, that it is Yahweh’s love, compassion, and mercy that supercede the walls that we build to separate and compartmentalize ourselves. He wanted to override the barriers that separate Jews and Greeks, Slaves and Free, prostitutes and tax-collectors, Pharisees and Saducees, rich and poor with divine love. We are called to do the same.

While there are very real issues that separate the religions of the world, our points of commonality are far greater. In loving one another we must understand, dig deeper into our differences. We must move away from a polemic approach to one another and toward a respectful appreciation for religious diversity. We must come to the table with humility and a sincere desire to grow.

In “The Dialogue Decalogue,” Leonard Swidler lists some commandments for effective inter-religious dialogue.

1. The purpose of dialogue is to increase understanding.

2. Participants should engage in both interfaith and inter-religious dialogue.

3. Participants should be honest and sincere.

4. Participants should assume that other participants are equally honest and sincere.

5. Each participant should be allowed self-definition.

6. There should be no preconceptions as to areas of disagreement.

7. Dialogue can only occur between equals.

8. Dialogue can only occur where there is mutual trust.

9. Participants must be self-critical of their religious traditions.

10. Participants must attempt to experience how the traditions of others affect them holistically.

Basically, interfaith dialogue brings people of faith together, creates a loving, respectful relationship between them, and offers immeasurable growth to every party.

I know I’m running on some really broad, abstract ideas, so I want to offer my real, personal experience with interfaith dialogue. My interest in dialogue between religions and within my own faith goes far back, but my recent trip to Turkey transformed that interest into something much deeper and more passionate.

We traveled all over the country, visiting important cultural and religious sites and spending time with people who were a part of this huge movement in Turkey and within Islam. The movement stems from the teachings of Fethullah Gulen, a religious leader and social activist.

I also left with a massive charge on my heart to bring Christianity to the table with equal fervor and conviction. We need to step it up, join our voices in this exciting and hopeful journey toward peace through understanding and education. We have so much to gain, and so much to offer.

I want to leave you with a quote by Huston Smith. “What a strange fellowship this is, the God-seekers in every land lifting their voices in the most disparate way imaginable to the God of all life. How does it sound from above? Like bedlam, or do the strains blend in strange, ethereal harmony? Does one faith carry the lead, or do the parts share in counterpoint and antiphony where not in full-throated chorus? We cannot know. All we can do is try to listen carefully and with full attention to each voice in turn as it addresses the divine.”

In a dialogue, it is as if the meaning flows in separate rivers running beside one another in their own channel. This stream has a dynamic nature; it changes and grows. At times these rivers join together in a reservoir with a communal semantic or a lake of reconciliation.

The aim of a dialogue, in spite of differences of opinion and conviction, is to gain understanding and acceptance. The word “dialogue” is therefore distinct from the word discussion. Those who engage in dialogue do not seek to defeat or silence the other person, nor do they adopt a defensive attitude at the outset. They seek to find out, to learn and to understand collectively.

Dialogue implies being amenable to another person’s point of view. It requires that one pay attention and listen to another individual so that the heart and the mind might “open.” This mutual acceptance makes it possible to understand each other, learn together, and make a collective contribution. A wise person once stated, this process causes an endless deepening of meaning like two mirrors that reflect each other.

Dialogue is also one of the most effective means in the struggle against negative conditioning, prejudice, and fanaticism.

Certain qualities are essential if a dialogue is to be effective, and these qualities are: sincerity, humility, and epistemic curiosity.

Sincerity

Goodwill engenders trust. Mutual trust is the most important condition for the expression of deeper thought and feelings. Openhearted people do not fear communication with or the influence of others.

Humility

One of the greatest virtues is being able to set aside oneself for the sake of others. Sincerely humble people are aware of the limits of their abilities and always back away from transgression.

Humility implies the notion that we know little and still have much to learn. It also implies the willingness to change and develop in accordance with all that we have learned.

In dialogues that are governed by humility, both sides search for the boundaries of their available knowledge and notions and, they both depart to discover unknown places. They travel from the familiar to the unfamiliar.

Epistemic Curiosity

The nature of people enables them to be curious and search for truth. This basic drive should be a primary component of a healthy foundation for dialogue.

Together we can search for the answers to these questions among many others:

• Who are we?

• Why do we exist?

• What is our origin?

• What is the destination of our journey?

• What is our relationship to the Creator?

• What is the relationship among people, life, and the universe?

• What is the relationship between faith and science?

• How should we interpret critical thinking?

• Are their metaphysical laws, just as there are physical laws?

Most likely, the deepest desire of a person is to bequeath to subsequent generations, who will inhabit this aged earth until the end of time, something essential and of fundamental importance, thus giving to his own transiency an aspect of something that is long lasting.

Affection, virtue, compassion, fairness, and concord are universal aspects of spiritual enlightenment and happiness that will never lose their value. They are the conditions of a meaningful and blessed life and comprise the best legacy we could wish to leave others.