From a children’s tale to Socrates and the Qur’an, the need for logic and sound reasoning is universal.

Nasraddin Hodja is a well-known folktale character in the Middle East. He is famous for his wit, which is apparent in the wisdom-filled stories that have been ascribed to him for eight centuries. Although Hodja was not a philosopher, many of his tales contain elements that demonstrate philosophical concepts and principles. As an example, the story of Hodja’s pot neatly exercises a fundamental philosophical method, i.e. the Socratic method or reductio ad absurdum. This story, though apparently simple and funny, has a deep philosophical dimension and teaches us the Socratic method in a very accessible way. The story goes as follows:

One day, Nasraddin Hodja borrowed a pot from his neighbor. After he had finished using it, he took it back to the neighbor with a smaller pot put inside it.
When the neighbor saw the smaller pot, he was surprised.


“What is that?” he asked.


“Well, said  Hodja, when I borrowed your pot it was pregnant and it gave birth.”


The man smiled and accepted both pots.

A few days later, Hodja borrowed the pot again but this time he did not return it.
The neighbor was rather cross. He went to Hodja and asked, “What about my pot?”


“I am very sorry,” said Hodja, “but it died.”


“Don’t make jokes with me,” replied the neighbor. “How can a pot die?”


“If you believe that it brought a child into the world,” said Hodja, “why can’t you believe that it died?”
 

In this story, Nasraddin Hodja suggests that his neighbor’s behavior of accepting the smaller pot is improper, by indicating an absurd consequence of his behavior, namely that a pot can die if it can give birth. This method is commonly used in philosophical argumentation since the Ancient Greeks. We can see similar examples in Plato’s dialogues. For example, in the Republic, Cephalus defines justice as speaking the truth and paying the debt. However, Socrates shows that this definition logically leads to some absurd consequences. Let us assume that somebody lends us arms when his mind is right, but wants them back later when he lost his mind. According to Cephalus’ definition of justice, we should give the arms to that insane and crazy person since they are not ours but his. Yet, no one would approve such an act. Once Cephalus encounters this counterexample, he understands that his initial definition has some problems; he approves Socrates’ point and tries to modify his idea of justice. Thus, the dialogue continues. Different definitions are introduced and checked by this method.

We can display the logical structure of the Socratic method in the following way. In a conversation, somebody holds an assumption, and makes a definition or claims something. The other person shows that this assumption, definition, or claim leads to an absurdity. For this reason, this method is also called reductio ad absurdum, i.e. reducing to absurdity. Since the initial assumption leads to something unacceptable, it is unacceptable as well by logical inference. Then the person who held that assumption is forced to abandon or modify it. See Table 1 for a comparison of these examples.

Table 1

The Socratic method is one of the basic methods that we use in reasoning. We use it in daily life, in sciences, and in any area where we engage in rational thinking. The strictest kind of absurdity is a contradiction, i.e. accepting and denying the exactly same thing under the same conditions. Because of this, logicians and mathematicians call the Socratic method, “the indirect proof,” or “proof by contradiction.” See the appendix for an example of the proof by contradiction in mathematics.

Interestingly enough, we also see this method in the holy books. For example, the Qur’an frequently suggests people use their rationality and carefully think about the universe. It is remarkable that, in the Qur’an, we find arguments that rely on the reductio ad absurdum method. For example, let us consider the following verse: “But the fact is that had there been in the heavens and the earth any deities other than God, both (of those realms) would certainly have fallen into ruin. All-Glorified God is, the Lord of the Supreme Throne, in that He is absolutely above all that they attribute to Him” (21:22). This verse proposes that one must have observed disorder in the universe if that person associated partners with God’s activity in the universe. Since this is not what we observe, the initial assumption is incorrect. This example shows that the Qur’an addresses the rationality of human beings, and suggests actively using that faculty.

As we have seen, deriving absurd consequences from an assumption and denying it on the basis of those absurdities is a common and fundamental way of reasoning that is exercised in many different areas and aspects of human life. It is called by different names over history, namely “the Socratic method,” “reductio ad absurdum,” or “proof by contradiction.” Yet, the basic idea behind these technical terms is the same. Most of us probably exercise this method without thinking about it.

Appendix

Theorem: The number that is equal to itself, when added to itself, is zero.

Prove that for any x, x is a number; if x +x = x, then x=0.

1. x+x=x (assumption for conditional/direct proof)
2. x is not equal to 0. (Assumption for indirect proof/reductio ad absurdum)
3. x+x=2x (by addition)
4. x=2x (since “x+x” is common for both the 1^st and 3^rd steps, by the principle of transitivity)
5. 1=2 (cancel x’s) –Contradiction
6. x=0. (The assumption that leads to the contradiction in the 5^th step must be false. Therefore, it is false that x is not equal to 0. Thus, x=0 is true.) Indirect proof is complete.
7. If x+x=x, then x=0. (Conditional proof is complete)

Gulen is deeply and unequivocally Islamic. The first three chapters of the book, by the editors and Mohammed Abu-Nimer, introduce his approach to peacebuilding. They analyze his ideas through various modern lenses as within a tradition from Rumi, Al Ghazali, and Said Nursi, while also showing that the specific approaches he takes to peacebuilding arise from a thorough reading of the contemporary globalized world. Because these approaches are predicated on faith, the initiatives are heuristic. The movement into a caring engagement with the world is a movement of faith, marked by openness to discovery and so by an expectation of change. The object is not simply to change others, but to be changed with others, and so to move into and discover more of the just and caring social condition desired by Allah.

Part 2 takes a closer look at Gulen’s reading of the globalized world and his deliberate transgression of the kinds of borders which are a product of modernism and fail to meet human realities or to orient us to global perspectives. In a fascinating essay, Klas Grinell brings Gulen’s thinking into association with wider, postmodern debates. Borders, he points out, are associated with fixed identities which do not accord with our realities “in the multi-layered present” (68). Accordingly, crossing the border into the territory of the “other” perhaps does not characterize Gulen’s aspiration because it seems to accept existing stereotypes and fails to leave room for the large areas of overlapping territory. Grinell changes the metaphor, seeing Gulen rather as on the border in the sense proposed by the Argentinian Mignolo:

Border thinking . . . is thinking and knowledge produced from the borders of colonial modernity, knowledge that recognizes the colonizing aspects of what has been seen as true knowledge in mainstream modernity, and uses local resources to confront and alter that knowledge in order to know the particularities of life lived in that setting better. (75)

Irina Vainovski-Mihai pursues some of the implications of dialogue, which requires an open awareness of the other. She concludes that “the dialogical approach may transform the experience of the other into an experience of the self” (96). As Karina Korostelina suggests, though, that self embodies the creative tension in a dual identity, between “one component connected to a religious identity and another component that reflects membership in a secular nation” (104). The borders involved are different and shifting, finding resolution in a much more sophisticated and tolerant sense of the self. That, taken with Gulen’s view of globalization outlined by Richard Penaskovic as more than economic and ideological, as referring “to connectivity and interdependence in all areas of life: cultural, ecological, economic, political, religious, social, and technological” (126), makes hostility manifestly problematic and is conducive to peace.

The third part of the book examines Gulen’s theology of dialogue in comparative perspective. Turan Kayaoglu’s informative essay traces the overlapping theologies of Rabbi Jonathan Sacks, Pope John-Paul II and Fethullah Gulen – theologies which place interfaith dialogue in the context of the core concerns of each faith. The theological leadership of these three major figures “validates, accommodates, and humanizes the ‘other’ in order to open up religious space for interfaith activities and to establish religious grounds to complement humanity’s quest for peace, tolerance, and care for God’s creation” (166). Zeki Saritoprak shows the continuity between Gulen and Ibn Khaldun, the fourteenth century Muslim sociologist, who emphasizes asabiyya or a non-racist, non-nationalist “group solidarity” around key transformative values. Forgiveness, love and compassion are values at the heart of all major religions and are essential to our full humanity. However, in the heat of social tension, they tend to provoke persecution which has to be faced with a patience that involves being true to the self one has discovered through faith. Despite the legal and spiritual persecution and exile Gulen has faced, he concludes “We are going to respect our character… As a believer, I promise that I will never shun any person, and I will not persecute those who have transgressed against me” (184). Approaching the topic from another angle, Douglas Pratt examines the historical “baggage” in Muslim-Jewish-Christian relations and some of the ways in which Gulen seeks to surmount it. I would have welcomed more attention to the persistent discursive patterns that mark that history. However, central to the notion of dialogue is acceptance that the supreme greatness of God cannot be captured in words and that truth blossoms and its implications become clear in an ongoing process of awed interpretation. For People of the Book, “The ‘book’ is ever a text requiring interpretive understanding and application” (203). Felicitously, the final chapter in this section has a strong emphasis on the hermeneutic. David B Capes places the thinking of the American Baptist, A J Conyers in dialogue with Gulen. Conyers critiques “the modern, secular doctrine of tolerance” in attempting to reclaim “the practice of Christian tolerance based upon humility, hospitality and . . . the incarnation” (207). At the same time, he explicitly recognizes the affinities between Christians and those of other faiths, including specifically “the Sufi mystics of Islam,” in this practice (not doctrine) of tolerance (209). Capes concludes with the observation that while Gulen is specific about forgiveness, there seems to be no explicit discussion of it in Conyers. Of course, Gulen’s “the road to forgiveness passes through the act of forgiving” (221) is strikingly resonant with “forgive us our sins as we forgive those who sin against us” in the Lord’s Prayer. Capes concludes that the difference in the contexts in which the two theologians worked accounts for this apparent gap, implicitly emphasizing the need to interpret contextually.

Part four looks at the practice arising from this rich understanding of Islam. The five sets of initiatives discussed are a sample of the hundreds of innovative Gulen Movement ventures undertaken worldwide. All are undertaken by volunteers who seek to serve in lands or regions faced with conflict and very difficult social adjustment. In Gulen’s words, “Holy people” carry the “new atmosphere, new understandings and dialogue” around the world, creating “islands of peace for stability and harmony” (181). What is most remarkable to me is the humility and rigor with which the volunteers “read” the local situation to determine how best to engage with it.

Modern Cambodia, recovering from more than two decades of traumatic instability, is a striking example. The situation of the minority Cham Muslim group, impoverished, hostile to public education as assimilatory, with religious education usually separated from life needs, and a high level of illiteracy in Khmer, complicates recovery. Philipp Bruckmayr shows Gulen Movement participants supporting Cambodian NGOs which promote “the acquisition of secular knowledge” within the context of faith, and offer practical support to the Chams (234f). The emphasis on “common values rather than differences” is reflected in translation of seminal works on Islam and in cooperation and dialogue with Buddhists (235). More characteristically Gulenian is the Zaman International School of Phnom Penh, which offers excellent secular schooling within a spiritually sensitive context, and has no assimilationist motives (245).

Jonathan Lacey discusses the Turkish Irish Educational and Cultural Society, a Gulenian group in a country with a tiny, fragmented and fractious Islamic minority. It emphasizes dialogue, supports conferences, and shows hospitality in annual iftar dinners during Ramadan, but most strikingly its members accept full, responsible citizenship: “[T]hey have no intention of assimilating, but instead intend to integrate” (263). It is a vital distinction.

The importance of civil society is emphasized by Mehmet Kalyoncu. He looks at the ways in which Turks, Kurds, Arabs and Assyrian Christians have been mobilized by the Gulen Movement in Mardin “to cooperate in tackling their common problems” (275). The Gulenian school there is also a community focus, and helps build civil society organizations. The focus shifts to initiatives in Kenya and the Philippines, again based on schools which bring together the children of parties in conflict, and provide a platform for addressing local needs.

The role of the Gulen Movement in predominantly Muslim South East Asian societies where there is strong sectarianism and a divisive politicization of religion is explored by Mohamed Nawab bin Mohamed Osman. The fact that the volunteers are driven by a sense of duty to serve in places in great need underlines the appropriateness of the Turkish name of the Movement: hizmet or “service to humanity.” The service in Singapore and Indonesia involves dialogue and education with a strong emphasis on honoring and using local customs, as in the Halalbihalal ceremony in Indonesia to bring conflicted groups together in an atmosphere of trust and hospitality.

The final essay by Harun Akyol puts the Movement’s credentials to the acid test in the multiple conflict zone of northern Iraq. Fifteen successful schools and a university have been established to provide a base for thinking and interacting differently.

This book, bringing together key papers from three conferences, offers refreshingly varied, critically nuanced views of Gulen’s thinking and shows the profound impact hizmet has had on particular individuals and societies.

Review by Stanley Ridge

Stanley Ridge is Emeritus Professor of English and retired Pro-Vice-Chancellor of the University of the Western Cape, South Africa.

The surfaces of soap bubbles have a very important feature. These surfaces which have minimum surface-tension potential energy also have minimum areas. That is, soap bubbles or clusters have a natural tendency to minimize area for the volumes they enclose. Two different frames and the areas formed are shown in Figure 1. For a given closed frame, at least one such minimal area can be formed; however, mathematicians have had to strive to prove it.

The famous mathematician Richard Courant (1888–1972), together with his students, did soap bubble experiments with various frames.

Minimal areas can also be formed by using more than one closed frames. Figure 2 shows the minimal surfaces obtained by holding two circular frames parallel. If the frames are kept too far from each other, no surface will form. If they are kept sufficiently near to each other, surfaces similar to those shown in Figures 2a and 2b will be obtained. If they are kept close enough to each other, then three minimal surfaces adjacent to each other as shown in Figure 2c can form.

The minimum energy principle is commonly observed not only in living organisms, but also in lifeless matter. A chain will take the shape which produces the least potential energy of attraction when it is fastened at two points onto a rod as shown in Figure 3. This form (function) is called “catenary” in mathematics.

The areas which are formed as a result of rotating the catenary curve around an axis A are called catenoids. Two different types of catenoids are shown in Figures 4a and 4b. As presumed, catenoids are minimal areas and can be obtained by the use of soap bubbles. If such formations were selected and used in everyday utensils, such as glasses, dishes and so forth, ideal shapes which cause the least loss of heat could be designed.

If the katenoid shown in Figure 5a is cut from its edge as shown in Figure 5b and turned by being slightly extended, a helical form or a helicoid will be obtained as shown in Figure 5f. This helicoid also is a minimal surface. Architects have widely used this form in spiral-shaped staircase structures. See Fig. 6.

Fig. 1-Closed frames and soap film surfaces formed1 Fig. 2a&b–Single foam film surfaces over two parallel circular frames1 Plus, the perpetual screw system which is widely in use in technology is also in a form similar to this geometry.

If a cylinder of the smallest volume that can house a helicoid is drawn (Fig.7a) and the lines on which the surface and the cylinder intersect are marked, then a double helix structure (Fig. 7b) is obtained; this is used in modeling DNA molecules which are the genetic codes of living species.

There are two elementary principles related to soap bubbles. The first principle says that if a bubble touches a surface that supports it, it unites with that surface in a way to make 90° angles. The soap bubble on that plain surface forms into a semi-spherical shape and the angle between the bubble surface and the supporting surface will be 90° at every point of contact. The second principle says that if three soap bubble surfaces come together, they form 120° angles along a line. If soap films come together within a tetrahedron frame as in figure 8, then the angles between the lines will be 109° 28′ 16″.

The Steiner problem which is an elementary problem in mathematics can be solved by the application of the 90° and 120° principles. The Steiner problem investigates how n points over a surface can be united in the shortest way by a web. Two transparent surfaces are connected with thin and parallel pins of equal lengths and then dipped into a soapy solution. When it is taken out, soap films will form. These films have a 90° angle with the supporting transparent surfaces and when three soap films come together, they connect at 120° angles with one another.

When observed from above, the intersecting lines between the soap film and one of the surfaces give the shortest web which unites the points in n numbers. How four points are united is shown in Figure 9a and how five points are united is shown in Figure 9b. Someone seems to have equipped lifeless objects such as soap bubbles with the ability to solve complex problems like a math genius.

Periodically repeated minimal areas have been observed on walls separating organic and inorganic substances in the skeletons of certain sea animals like the sea urchin and the starfish. Figure 10 shows the micro structure of a sea urchin’s skeleton. It has calculated that the geometry of its skeleton has perfectly been shaped in such a way as to prevent the extension of possible cracks.

Experiments with soap bubbles have been a source of inspiration also for architects. Such experiments have yielded inspiration for roof and tent designs. The German architect Frei Otto is one of the most eminent names in this regard. Figure 11 shows the minimal areas which Frei Otto managed to obtain by dipping hair-thin threads in soapy water.

In order for such a soap bubble model to be converted into an architectural structure, it is carefully photographed and precisely measured. Later, solid models are made and tested in wind tunnels. The tensile pressures likely to form under loads of wind and snow are measured by special precision instruments. In real structures, thin steel cables having high tensile strengths replace the hairy threads, and transparent plastic and synthetic materials replace the soap bubble film.

Figure 12 shows roof of the Munich Olympic Stadium, Figure13 shows the roof of the Munich Olympic Athletic Arena and Figure 14 shows the roof of the Olympic Swimming Arena in the same city. All these roofs have been designed and erected using the minimal surfaces obtained from soap bubble experiments.

Children love playing with soap bubbles very much; they usually blow a round circle after dipping a wand into soapy water and then watch the bubbles flying out of it. However, it is not only children who play with soap bubbles and soap films. Scientists have, for hundreds of years, been doing experiments with soap bubbles, developing mathematical theories, obtaining various surfaces and transferring the compiled data into technology.

Experiments with soap bubbles have been a source of inspiration also for architects. Such experiments have yielded inspiration for roof and tent designs.

2) These roofs can easily be erected, dismantled and transported to elsewhere, whereas traditional buildings cannot easily be re-located.

3) These structures which are designed according to tensile strengths are very sturdy all over, whereas the tensile pressures of classical buildings are so high that extremely heavy materials such as concrete and brick are used in order to balance the pressure.

The structures of light and strong materials granted to living things are splendid. The lightness and endurance of our skeleton system, the perfect endurance in the stems of slender plants such as wheat and barley, the extremely thin and elastic structure of a fly’s wing, and thousands of similar examples can be given.2 The word of German architect Frei Otto in this subject are expressive: “Biology has become indispensable for architecture.” Witnessing similar perfections also in inanimate structures such as soap bubbles proves that laws in nature originate from the same hand.

Obtaining minimal surfaces has become much easier as a result of immense increases in computer capabilities. Extremely complicated minimal surfaces which can be obtained through computer-aided-designs and calculations have become easily available as alternatives to soap bubble experimentations. If we, as human beings, are aiming to realize developments in science and technology, we should look,more carefully and meditatively, at events which are seemingly simple and unimportant around us and we should also discover the beauties and perfections that God has granted us and put them into service of humanity. The more our designs are compatible with the laws of nature, the higher our chances of success will be.

References

• S. Hilderbrandt, A. Tromba, The Parsimonious Universe, Springer-Verlag, New York, 1996.
• M. S. Polatöz, Tabiatta Mühendislik (Engineering In Nature), Kaynak Publications, Izmir, 2003.
• A. B. Smith, The stereom microstructure of the echinoid test. Special Papers in Palaeontology, 25, 1–85, 1981.

Modern medicine, which tries to understand the biological structure of human beings, has been carrying out research in recent years that reveals the manifestations of the above fact. For instance, in classical text books the heart is introduced as a mechanical system that pumps the blood, a center to which all the organs of the body are directed; but recent research shows that there is a nerve system in the heart, just as there is in the brain, and that the heart assumes responsibility, to the same degree as the brain, in the control of the body. It has been revealed that the harmonious functioning of all the other bodily systems is regulated by the heart to the same degree as done by the brain. In recent years, the heart has been depicted as the sage and master of the palace that is the body. Alongside the abstract, analytical, and logical intellect of the brain, the heart is equipped with emotional and communicational intellect. Emotions are first produced in the heart; the signals produced in the heart are then carried very rapidly over to the limbic system of the brain. It is then through the brain that the emotional response is carried over to the body and communicated to those around it. Research which has been carried out in the framework of studying the heart-brain relationship has revealed things that may change our attitude toward the heart, as well as affecting our presuppositions about humanity and how our health can be protected.

The two-way communication system that exists between our heart and brain is one of the most complex communication systems in the world. For a start, the heart is made up of 40,000 nerve cells which pertain to it alone. This number of nerve cells is close to the average found in various centers of the brain. It has a complex and mysterious nervous system unto itself and this nervous system is defined as the “brain in the heart.” There is clear and sound proof that the heart communicates with the brain along four different pathways. The first is via the nerves (the neurological pathway); the second through the hormones and neurotransmitters (the biochemical pathway); the third is made up of the pulse waves created by blood pressure (the biophysical pathway); with the fourth being the interaction of the electromagnetic fields (the energy pathway). The sympathetic nerves that envelope the heart like a web are one of the four important communication and regulation branches of the heart-circulation system. The heart operates in a system which produces one of the most powerful and broadest electromagnetic fields in the human body. The bioelectromagnetic fields that are produced can be measured by SQUID (Superconductor Quantum Interference Device) from 50-70 cm away. The electrical field in the heart measured by an electrocardiogram (ECG) is on average 60 times greater in amplitude than the electrocephalogram measurements taken from the brain; the magnetic component of the heart is 5,000 times stronger than the one in the brain. Consequently, these forces cannot be absorbed by the tissues and disappear; similarly the blood pressure that is produced by the rhythmic activity of the heart, the sound pressure, and the changes in the electromagnetic waves are not only carried over to each part of the body, but at the same time the scattering of that field of energy is felt by the people who are experiencing it. All these observations show that the heart has been given the role of a signal station, providing and regulating the synchronicity within the entire body. When people experience different emotions (fury, happiness, fear, and despair) the heart beat changes along with the rhythmic patterns produced by the pulse (Figure l and 2). 

The Emotional State of the Heart Affects the People around

The quality of the electrical signals that emanate from the heart affect all the cells of the body in a negative or positive way. It has been observed that the electromagnetic fields produced in the heart affect the emotions and thoughts of other people who are in physical contact or 50-70 cm away from a heart that is producing these emotions (Figure 3).

This shows that the emotional state of educators in preschool environments and mothers has a direct effect on the development (especially that of heart and mind) of the children. In particular, if the people who work in preschool environments are under stress, temperamental, unhappy, or depressed, this will not only affect the educator, but also the development of the children under their care. When those who are working with children have positive emotions, are affectionate, and smile, this has a positive effect on the development and learning curve of children.

The development of the brain and heart in children is dependent on their mothers and educators having a healthy heart. For these hearts to be healthy they have to possess positive emotions (such as affection, compassion, and love). In one study carried out at Harvard University, it was observed that adults who had not received sufficient amounts of love during their childhood or who received no affection became ill more frequently and also died sooner. It is now understood that the general heath of human beings is more dependent on our living with positive emotions and having a strong spiritual dimension than on living with logical and rational thoughts. From these we understand much better the importance of controlling the emotions that emanate from the heart through a sound education. The heart is one of the centers that regulates the general health of the individual. Behavior patterns (overworking, the performing of hasty actions, anxiety, or being temperamental) are risk factors that deteriorate the health of the heart and that can lead to heart attacks. Some research shows that an intense episode of negative emotions, like fury, anxiety, or despair over a long duration can lead to sudden death related to heart disease. The risk of stress that is related to poorly managed chronic negative emotions causing cancer and heart disease is six times greater than the risk involved in smoking, high cholesterol, and hypertension. Disliking or being unsatisfied with the work that one does is also considered to be a great risk factor when it comes to heart attacks.

The Heart Rate Variability

According to messages emanating from the sympathetic nerves in the autonomous nervous system, one of the four pathways used in the control and regulation of heart activity, the heart rate and secretion of adrenal hormones increase. The stimuli that come from the parasympathetic nerves, on the other hand, slow down the beating of the heart. The balance and harmony between the two is very important for the health of the heart. The changes that are observed in pulse patterns over time are a key measure of the balance between the brain and the heart. Heart rate variability (HRV) shows whether or not the electrical stimuli in the sinoatrial knot (the group of nerve cells that are responsible for the production of the electrical current in the heart) are being regulated as they should. Since the HRV parameter forms a window through which we can measure the ability of the heart to respond to the regulating signals that travel from the heart to the brain and from the brain to the heart; in recent years the determination of the percentage of heart rate variance has gained importance. The HRV measurements are carried out via tacograms; these measure and analyze the HRV for the duration of an hour. Normally, the HRV parameter is the capacity of the heart rate to respond to changing circumstances and to adapt to the required pace. The decrease and increase in this capacity in situations such as stress, temper, excessive joy, and panic disturbs the capability of the heart to adapt; it causes a decrease in this capability and can result in the collapse of the whole system. An HRV which has decreased, due to either material or emotional causes, could be a harbinger of arrhythmic cardiac arrest, myocardial infarction, the speeding up of atherosclerosis, or heart failure. Patients whose HRV decreases may die sooner than patients whose HRV is normal or high. If the HRV does not keep within the normal, balanced limits, it is highly probable that those patients may die due to a sudden heart attack.

In the biological working of the body, the brain obeys the heart. When the changes in the heart rate are harmonious, the waves (alfa or lower wavelengths) that are produced in the person’s brain are also in synch with the rhythm of the heart. In other words, there is a harmonious cooperation and an excellent unity in the compatibility of heart beats and the relationship between the heart and the brain. The research that has been done in this field shows that the activity of the brain has been programmed in synch with the activity of the heart. For instance, in embryonic development, the brain follows the heart. While the child is developing in the womb, the heart develops before the brain. The development of the brain is completed only after a child reaches one year of age. According to recent research, when a person’s emotions change, the quality of the signals that emanate from the heart to the brain change automatically as well. In other words, if the psycho-physiological state of the individual is balanced and positive, the HRV rhythms of the heart are accordingly harmonious and consequently the electrical activity in the brain is synchronized with this balance and harmony that is produced in the heart.

Research shows that humans live 80-90 percent of their lives automatically and mechanically; in their daily lives they make most of their decisions and do most of their activities unconsciously, according to habit and subconscious directives. Consciousness and will have a very weak hold on our emotions, whereas our strong emotions (for instance passion) have a greater capacity to control and direct our will and consciousness. The automatic way of life conducted through habit is dominant over the way of life led through conscious choices and will; emotions (especially passions) have, in that sense, a natural superiority over reason and logic. This natural condition and tendency of humanity makes it essential to find the answer to the question of how one may live a life that is governed by reason, logic, and will, yet maintain health at an optimal level. The key to finding the answer to this question is to take the education of the heart (or the education of “emotional reason”) seriously and giving it priority. Education which does not take emotion or passion into account, which overlooks them, has to be abandoned immediately. In its place, an education and life philosophy that gives due importance to the heart and the emotions, a philosophy where reason and logic help emotions and show them the way must be adopted.

References

• Gulen, M.F., Key Concepts in the Practice of Sufism, The Light, Inc., NJ: 2004.
• McCraty, R., M. Atkinson, D. Tomasino, Science of The Heart, Institute of HeartMath, California: 2001.
• http://www.futurehealth.org/Freezeframe.htm
• http://www.heartmath.org.

But you don’t know what she did to me! Why didn’t he remember our anniversary? Why weren’t my parents more loving? Sound familiar? Of course, because we have all faced these or similar problems.

Most of us grew up learning that we should try to forgive others. Dr. Luskin, director and co-founder of the Standard University Forgiveness Project, has conducted several studies on forgiveness as a source of various medical and health benefits as well.

He writes: Scientific research clearly shows that learning to forgive is good for one’s health and well-being good for mental health and according to recent data good for physical health as well gratitude, faith, and care have a positive impact on cardiovascular functioning Almost uniformly, the forgiveness studies show positive results in psychological and emotional well-being. People who are taught to forgive become less angry, more hopeful, less depressed, less anxious, less stressed, more confident, and they learn to like themselves more (pp. 77-78).

Dr. Luskin’s main point is that forgiving others helps us lead a more satisfying and fulfilling life. Each of us stores pain from unrealized goals, failed relationships, personal failures, and so on. Over time, it begins to take over our lives and thwart our quest for happiness.

His techniques rest on several foundations, among them identifying your grievance story, starting with the small hurts and working up to the big ones, practicing forgiveness, realizing that forgiveness does not necessarily involve reconciliation or acceptance, understanding that you are the only one suffering, and concluding that it is time to let go and move on.

Some of his techniques are the following:

– PERT (The Positive Emotion Refocusing Technique). Do we watch the Grievance Channel, home of such popular re-runs as I Had Rotten Parents, My Life Was Unfair, or My Parents Mistreated Me? Why are we not switching (recognizing and taking responsibility for our situation) to the Gratitude, Beauty, Forgiveness, or Love channels?

Other elements of PERT are the breath of thanks. Breathe in and out slowly, be aware that you are breathing, and give thanks that you can breathe and are alive. Then apply the heart focus, by bringing to mind a very positive memory and allow the associated feelings of peace and love to engulf you.

– Challenging unenforceable rules. As we cannot control everything and are imperfect, others will continue to disappoint us. Why get mad at them for being human? We are not perfect, so why should we expect them to be perfect? In short, we need to hope for something instead of demand something of others and ourselves.

– HEAL. Hope (for a specific outcome in a specific situation), Educate (limited control results in something unexpected), Affirm (reconnect to your goal by affirming your positive intention), and Long-term (make a long-term commitment to your long-range well-being).

Dr. Luskin recommends practicing these exercises several times a day in a secluded place. Set aside about 15 minutes for each session, and work toward becoming a forgiving person. Acknowledge your submerged anger and pain, decide how to deal with these negative feelings that are harming your emotional balance and physical health, remember how much better you felt the last time you forgave someone, and then do it. This will transform you into someone who finds it natural to forgive and thereby deprive others of their negative power over you.

In our agitated world of ever-rising expectations, this book is just what we need. As Dr. Luskin shows, a dose of realism and forgiving people’s imperfections will lead each of us toward a more fulfilling life. And isn’t that what we all want?

What is giftedness?

We should begin by realizing that giftedness is a particular degree or concentration of innate qualities such as arc given to every child by his or her Creator, a fact emphasized in several verses of the Qur’an, for example:

It is He who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affections: that you may give thanks (al-Nahl, 16.78).

It is He who has created for you hearing, sight, feeling and understanding: little thanks you give (al Mu’minun, 23.78).

The counterpart to recognizing the special giftedness of a particular child is to recognize our special debt of gratitude for that giftedness, together with an understanding of the challenges and responsibilities which that debt brings with it.

Indicators of giftedness

It is important for parents to be fully aware of the ways in which giftedness can be manifested. There are a number of typical characteristics listed by authorities on the subject. No individual child is likely to be outstanding in all the ways indicated on the list.

1. Shows superior reasoning powers and marked ability to handle ideas, has outstanding problem-solving ability.
2. Shows persistent intellectual curiosity, asks searching questions, shows exceptional interests in the nature of man and the universe.
3. Has a wide range, of interests often of an intellectual kind; develops one or more interests to a considerable depth.
4. Is noticeably superior in quality and quantity of vocabulary, in speech and/or in writing.
5. Reads eagerly and absorbs books well beyond his or her years.
6. Learns quickly and easily and retains what is learned, recalls important details, concepts and principles; comprehends readily.
7. Shows creative ability or imaginative expression in such things as music, art, drama, shows sensitivity and fitness in rhythm, movement, and body control.
8. Shows insight into arithmetical problems that require careful reasoning and grasps mathematical concepts easily
9. Sustains concentration for lengthy periods and shows outstanding responsibility and independence in doing classroom work.
10. Sets realistically high standards for him or herself, is self- critical in evaluating and correcting his or her own efforts.
11. Shows initiative and originality in intellectual work; shows flexibility in thinking and considers problems from a number of viewpoints.
12. Observes keenly and is responsive to new ideas
13. Shows social poise and an ability to communicate with adults in a mature way.
14. Takes pleasure in intellectual challenges; shows an alert and subtle sense of humour.

It should be kept in mind that it is neither admirable nor contemptible to be gifted. It is what one does with one’s abilities that is important. Throughout the parenting years, it is wise to accept that the healthiest long-term goal is not necessarily a child who gains fame, fortune and a Nobel Prize, but one who becomes a contented adult able to use his or her gifts productively.

Throughout childhood and early adolescence, we must provide the environment in which gifted children can flourish. We can do this by trying to:

be responsive to the unusual questions the children ask;

be respectful of the children’s unusual ideas or solutions by listening to them without bias, as the children will see many relationships that their parents and teachers miss;

encourage the children to test their ideas by using them and communicating them to others;

ensure that the children can learn, think and discover without the threat of immediate evaluation or prejudgement.

Education of gifted children

Effective nurturing of giftedness in children and adolescents requires a co-operative partnership between home and school, one that is characterized by mutual respect and an ongoing sharing of ideas and observations about the children involved.

Because gifted children may begin school already knowing much of the material covered in early grades and because they learn quickly, some type of acceleration is necessary. For some children and in some situations, grade skipping is the best choice. Placing a child with older children with similar interests may be socially and intellectually beneficial and result in a more appropriate curriculum.

The following strategies, suggested in a Gifted Leadership Conference in Washington. illustrate how bridges in thinking can be built between giftedness and education.

1. Gifted students should spend the majority of their school days with others of similar abilities and interests.
2. Cluster grouping of students within an otherwise mixed class can he considered where schools are unable to support a full time programme for gifted individuals.
3. In the absence of a full time programme for gifted individuals, students might be offered specific group instruction across grade levels, according to their individual knowledge acquisition in school subjects.
4. Gifted students, individually or in groups, should be given experiences involving a variety of appropriate acceleration-based options.
5. All students should be given experiences which involve various terms of enrichment that extend the regular school curriculum, leading to the more complete development in their minds of concepts, principles, and generalizations.
6. Mixed-ability co-operative learning groups should be used sparingly, perhaps only for the development of social skills.
7. All staff should be trained to identify and provide appropriate curricula for gifted students.
8. We should eliminate the ceiling on learning (in other words, if a student is ready to learn algebra in 5th grade, the system should not just permit but support it.).
9. Computers can be used to keep up with the students’ pace. They are patient and will hold on to an idea for a long time. Computers can do more complex tasks when the students are ready to use them in more complex ways, and they can provide information when the student is ready for it.

Career planning for the gifted

Although parents and teachers may be concerned about academic planning for gifted children, they often assume that career planning will take care of itself. The student is simply expected to make a career choice around the last year of college and then follow through on the steps necessary to attain that goal.

Unfortunately, there is growing evidence that youthful brilliance in one or more areas does not always translate into adult satisfaction and accomplishment in working life. Studies have shown that the path from education to career is not always smooth, and it may be complicated by the fact that the social-emotional problems and needs of gifted students differ from those of more typical students.

Young gifted people between the ages of II and 15 frequently report a range of problems as a result of their abundant gifts: perfectionism, competitiveness, unrealistic appraisal of their gifts, rejection from peers, confusion due to mixed messages about their talents, and parental and social pressures to achieve, as well as problems with unchallenging school programmes or increased expectations. Some encounter difficulties in finding and choosing friends and, eventually, a career. The developmental issues that all adolescents encounter exist also for gifted students, yet they are further complicated by the special needs and characteristics of being gifted. Once counselors and parents are aware of these obstacles, they seem better able to understand and support gifted adolescents. Caring adults can assists these young people to ‘own’ and develop their talents by understanding, responding to adjustments and challenges and coping with strategies.

Conclusion

Bringing up a gifted child may be ecstasy, agony and everything in between. Adults must perform almost impossible feats of balance – supporting a child’s gifts without pushing, valuing without over-investing, championing without taking over. It is costly, physically and emotionally draining, and intellectually demanding. In the first flush of pride, few parents realize that their task is in many ways similar to the task faced by parents of a child with severe handicaps. Our world does not accommodate differences easily, and it matters little whether the difference is perceived to be a deficit or an overabundance.

The most important help you can give your gifted child or children can be expressed in a single sentence: give them a safe home, a refuge where they feel loved, and genuine acceptance, particular of their differences. As adults who enjoyed such a safe home background, they should be able to put together lives of productivity and fulfilment.

USEFUL READING

• BERGER, S. (1989) College Planning for Gifted Students, The Council for Exceptional Children Reston, VA.
• COX, J., DANIEL, N. & BOSTON, B. (1985) Educating Able Learners, University of Texas Press, Austin TX.
• FREDERICKSON, R.H. & ROTHNAY, J.W.M. (1992) Recognizing and Assisting Multipotential Youth, Columbus, OH: Merril.
• KERR, B. (1985. September) ‘Raisins, the Career Aspirations of the Gifted’, The Vocational Guidance Quarterly, 32, pp. 37-43.
• KAUFMAN, F. (1988) ‘Mentors Provide Personal Coaching’,Gifted Child Monthly, 9(l), pp.I-3.