Radon is one of the noble gases in the periodic table. It is the heaviest, naturally occurring one among them. Due to its size, it is the most likely to establish compounds with other elements, compared to the other noble gases. However, its radioactivity easily breaks the bonds that are established between Radon and other elements. Thus, Radon has very few known compounds.

Radon forms in the radioactive decay chain of Uranium, which then forms Thorium, then Radium, and finally Radon. Radon condenses to form a solid that glows with yellow light due to its radioactivity. The half-life of Radon changes depending on the isotope at hand, but the longest half-life detected is around 92 hours.

Radon naturally occurs underground, and does not dissolve much in water or other liquids there. When it leaks above surface in the form of gas, it tends to accumulate in the not-well-ventilated parts of the houses, e.g. basements. Exposure to Radon gas is linked with cancer, and so it is considered as a health hazard. On the other side, the hot springs that contain trace amounts of Radon gas are used rarely to cure heart disease.

The following is an allegorical story in the form of a letter about how Radon develops in nature.

I am the only survivor from a quadruplet. One of my sisters survived only 108 minutes after birth. The death of the second one followed about half hour later. I spent my childhood with my only remaining sister. Our mother was not there either, because she had died while giving birth to us.

As we were growing into our adolescence, we shared many secrets with my sister, be them adventurous or romantic. She was a sister, a close friend, and sometimes a mom. When she died in her flourishing age, I not only lost my third sister but also lost a mom for the second time.

Since then, without bothering myself whether they are friend or foe, I let people approach me. I show affinity to them so much so that I am considered as the most sociable noble. When they start enjoying the beauties displayed on me, I am stressed by my need of privacy and security. And, I easily push everyone away by intimidating them with the very beauties they were attracted to.

So, life has been a bottomless solitude for me… Yes, being alone is part of being noble, and I need my privacy in my ivory tower. But I’d rather not have impenetrable walls between me and people.

What a discrepancy! I have a habit of intimidating people to push them away, but I am complaining from an endless solitude at the same time… Why am I like this? It feels as if there is an unknown person in me, over which I have no control, who is doing things using my body. Should I cry for help: I am stolen!

I thought about this a lot. Was it a psychological inheritance I received from the family? You know that my mother died when giving birth to me and that my sisters followed her. My grandmother also died when giving birth to my mother, and my grand-grandmother died when giving birth to my grandmother. I don’t know if it is this strangeness that makes me instinctively seek solitude, so much so that my husband could not stand me. I told him that our relationship could only survive in the polar cold places, and he said he can stay cold but not in a place where there is no one else. Eventually, our marriage ended, after which I realized that I was pregnant.

But life goes on, you know, whether you are a noble who pathetically seeks solitude, or if your mother died when giving birth to you, or if you are a pregnant mom left to herself… “The great gears of life turn with irresistible momentum. You either keep pace with it, or get smashed in it.” That’s what my mother said in her letter to me. And that letter is all I have of her. Though, however much I would like her to be with me, and share my joys of success and sorrows of failure. Maybe she would reveal precious life lessons to me, or whisper her secrets into my ear. Maybe she would reprimand me sometimes… Not a single moment lived with her, not even a smack… I wished that this not be the lot of my baby, but how?

I thought of Prophet Abraham’s wife, Hagar. Alarmed by her baby’s cries, she had rushed between two distant hills in search of finding some people to come for help. God had replied to her efforts by creating a spring in the middle of the desert, just near her, and guiding travelers there.

Following Hagar’s example, I tried taking refuge near people so that my baby would not be in a lonely world. In order not to disturb them, I chose their least used places. But people cast me out of there, lest I contract some illness. I tried fancy yellow dresses to make myself look friendly. But, instead of becoming friends, they put me in glass chambers. I tried to help people with some of their diseases, but except a few, they shunned me since I was too risky to be adopted into medical practice.

Oh my God, despite all my efforts, my baby was going to come into a solitary world like her mom’s. I knew I was going to be alone when giving birth, and so was my baby. There was a sour smile on my face every time I thought of her…

But maybe… Maybe one day, God would guide travelers here, and she could join them, and prosper wherever she ends up with. Maybe she would have a stable family, and become the mother of many. And I hope, even in her well-established state then, she could still keep her lineage at heart, from our grandest grandmother all the way down to her mother: Uranium, Thorium, Radium, and, me, Radon.

What could I do to make sure that my daughter holds on to her past? Could I write a letter, just like my mother left to me? Maybe that was a good option, since I inherited from my mother all the letters left from mother to daughter starting with the grandma Uranium. Yes, I could abide by the tradition of letters, and tell my daughter how much I loved her even before I could hold her in my arms. I could tell her that she had appeared in my dark night like a bright star, although she was yet in my womb. Maybe this way, she could feel at ease when with people, unlike her mother. She could make real friends and be happy with them, even if I won’t see her once.

Yes, I won’t see you, sweetie. It is what the doctors told while giving me your glad tidings: that I had cancer, and that my body would not sustain a birth. I had to choose between carrying you and a life without you. I chose to live with you, my precious, even if that meant the end of my life when yours bloomed. When you are going to be reading this letter, I’ll be watching you with your aunts. Shine and make us smile with your beauty.

Love,
Your mom Radon

The basic freedoms of humanity that range from personal rights to political and general ones – such as the freedom of belief, worship, thought, the freedom to have a family, to work, to own personal property, the right of freedom of expression and association, of electing, and being elected, etc. – are not among the subjects to be discussed in “Emerald Hills of the Heart.” However, they have always been regarded as among the most important matters in human history.

Being the most fundamental and vital dimension and the most important human faculty, namely free-will, which is considered an important pillar of conscience, freedom (hurriya) is one of the most valuable gifts of God to humanity. This great gift has been defined in Islamic literature as an individual’s assertion and enjoyment of his/her basic rights. However, in order to fully perceive freedom one must be able, to some extent, to perceive its opposite. This opposite is the individual’s dependence on others for the enjoyment of those rights, which is a form of servanthood. It is God Almighty Who grants these rights to humanity, so a person has no right to change or sell them or transfer them to others. Those who commit such a sin, that is, change or sell their fundamental rights or transfer them to another, have lost their humanity to a certain extent and will be held accountable before God for that loss. Such an action shows, first of all, disrespect for human values, and those who commit such disrespect cannot be conscious of their existence, and those who are not conscious of one’s existence have no relationship with the truth and no share in the love of and servanthood to God.

In short, it cannot be asserted that those who do not recognize God, Who is the Truth and the source of human rights, are free in the sense that they are conscious of human rights, nor can those who have not been able to free themselves from slavery to others than God be free in the real sense of the term.

What we have so far said about freedom is only by way of introduction to the freedom that is one of the emerald hills of the heart.

The freedom inherent in Islamic Sufism, being one of the most significant fruits of austerity, is that a person does not submit or bow to any power other than God, indicating thereby that the heart of that person has become a clear mirror receiving and reflecting the manifestations of God. The person who has reached this point on the way to God through austerity and by God’s special help, severs inward relation with all things and beings other than God, and with emotions pulsing with freedom, heart beating joyfully with a yearning for freedom, and having broken all the restrictions around the selfhood, that person sets for him or herself this single goal and, in the philosophy of the respected saint Harith al-Muhasibi, weaves the tissue of his or her thought with the threads of the hereafter.

True freedom is attainable only by freeing one’s heart from worldly worries and anxieties about the things of this world, and so being able to turn to God with one’s whole being. In order to express this reality, the leaders of the Sufi way say: “Child, undo the bonds of servanthood and be free; how much longer will you remain enslaved to gold and silver?” The answer of Junayd al-Baghdadi to those who asked him what freedom was, “You can taste freedom when you are free from all bonds other than slavery to God” also expresses the essence of freedom.

If freedom is directly proportional to sincere devotion and servanthood to God Almighty, and it is, then it is not possible to assert that those who live their lives under the direction of others are really free. In this respect, the following anonymous couplet speaks significantly:

If you would like to beat the drum of honor,
Go beyond the wheel of the stars;
As this circle filled with rings is a drum of humiliation.

True freedom is necessary in order to be a perfect servant of God. The measure of a person’s true freedom is servanthood to God. Those who cannot realize servanthood to God can neither be free nor attain human values in their full reach and meaning. Such people can never be saved from corporeality and sensuality so as to reach the achievable horizon of spiritual life with a “sound heart,” nor can they feel the essence of human existence in the depths particular and special to it.

People who spend their life in the captivity of worldly considerations grow in arrogance in the face of the blessings granted to them. Instead of becoming more thankful to God, they attribute to themselves whatever achievement God has enabled them to realize, and are disappointed time after time when they fail, and shiver with the fear of losing whatever advantages they have accrued-such unfortunate people have no share in freedom, even if they are as kings in the world.

As long as the heart sets itself upon various goals, loved ones, and ambitions, it can never taste freedom. How can those be free who are constantly worrying about how to hold onto or pay back the goods they expect from others, who have mortgaged most of their life’s energy to others in return for worldly interests and bodily pleasures?

It is a great trial, one that leads to perdition if one wanders in the whirl of physical considerations and is confined to worldly aims with a heart attuned to worthless, fleeting objects. By contrast, it is a great favor from God upon those whose inner world He has sealed off from the many attributes of the ephemeral world that attract the carnal self; it is a great favor from God that He cuts away the relation of the heart with the world. For that relation is a form of bondage, and that cutting away is a bridge by which humanity is able to reach true freedom.

I first came across his ideas in the 70s, through a book, Psychic Discoveries Behind the Iron Curtain (New Jersey: Prentice Hall, 1970), by two American authors, Sheila Ostrander and Lynn Schroeder.

Reflecting somewhat the counterculture of the 60s and 70s, the authors were exploring psychic matters and occultism, and for that purpose they visited Soviet Russia, Bulgaria, and Czechoslovakia in the summer of 1968. As described in the back cover, “they reveal astonishing breakthroughs and key personalities spearheading exploration of man’s unknown powers” in laboratories from Prague to Moscow.

One place they stopped was the Pulkovo Observatory near St. Petersburg (then Leningrad), “the principal observatory of the USSR Academy of Sciences and the timekeeping Greenwich of Russia” (today The Central Astronomical Observatory of the Russian Academy of Sciences) to meet Dr. Kozyrev. They were going there to discuss “an amazing theory of time” developed by Kozyrev, whom the authors described as “one of the Soviet Union’s most renowned astrophysicists” (p. 157).

Kozyrev does deserve this praise, as he was only 17 when he published his first scientific paper. When he graduated in physics and mathematics from the University of Leningrad, he was only twenty. And by the age of twenty-eight, he had already won distinction as an astronomer and had taught at several colleges (p. 158).

He was brimming with new ideas and life was as good as he could possibly have wished it to be. Then the ax fell. In 1936 he was arrested in the Stalinists repressions and in 1937 he began eleven crushing years in a prison camp. … When he was at last rehabilitated and could return to astronomy, Kozyrev made a series of brilliant predictions about the Moon, Venus, and Mars. Much later, Soviet space probes proved him right. (p. 158)

Like many other geniuses throughout world history, his announcements were received with skepticism in the beginning. In 1958, for instance, he announced volcanic activity on the moon, which meant that there were vast natural resources to exploit. Scientists “classified him as an eccentric hunting for gas on the moon. They knew this was not possible.” But he was proven right when Dr. Harold Urey, a U.S. Nobel Prize winner, talked with him and NASA started the enormous “Moon Blink” project. Eventually, gas emissions were found on the moon.

Kozyrev was proposing a new theory when he said, “Time is a form of energy. It is to time’s properties that we should look in order to find the source that maintains the phenomenon of life in the world.” With all credit to his other findings, this theory on time may sound completely irrelevant and without basis to scientists today; but as mentioned in the beginning, the purpose of this review is not to confirm his theory, but to open up a long forgotten gateway for researchers studying time and ether.

Although approached with suspicion today, parapsychology studies peaked in the eastern bloc in the 1960s, which was the main reason the two American authors felt the need to travel overseas and spend three years researching their 450-page book. “Parapsychology, nonexistent just a decade before, was suddenly flourishing all over the USSR,” they wrote. When the authors looked beyond Iron Curtain politics, “behind the lace curtains of everyday Russia,” they began to come across “some very unusual material about life.”

“Soviet scientists were asking publicly, ‘What is man?’ Do we have unused, undreamed of potentials? Can parapsychology melt the barriers and create the supernormal human being? These were heady questions to read in Soviet publications.”

In 1966, the authors noted, the influential journal Science and Religion put out a special issue, No. 3, on current Russian telepathy research. Outstanding Soviets, including such notables as Dr. Nikolai Semyonov, a Nobel Prize winner in chemistry and Vice President of the Academy of Sciences of the USSR, called for further scientific investigations of telepathy. It was in this time and context when Kozyrev’s research intensified and his speculative theory came into a form.

The authors noted that, according to some Soviet scientists (p. 159), ESP (extrasensory perception) “may involve an unknown form of energy,” which Kozyrev called “time,” in the telepathic transfer of “thought” instantly from one person to another.

“Time is the most important and most enigmatic property of nature. Time is not propagated like light waves; it appears immediately everywhere. The altered properties of a certain second of time will appear instantly everywhere at once, just as time is everywhere. Time links us all and all things in the universe,” Dr. Kozyrev told the authors in his high-ceilinged office at Pulkovo. The authors noted the following from their interview with Kozyrev:

Kozyrev’s “time” has a number of properties which he says can be studied in the scientist’s lab. He has found, for instance, that this “X” energy, or “time,” is denser near the receiver of an action and thinner near the sender. He showed us some of the instruments he has devised to chart this unusual effect. The basic equipment includes precision gyroscopes, asymmetrical pendulums, and torsion balances. The instruments, when set up in a complex arrangement, react showing a change in time density near a mechanical action (like stretching elastic) or a chemical action (like burning sugar).

This is the gist of what happens in one of the more simple experiments: a long elastic is stretched by a machine. You can think of this elastic as having two poles. The “pull” or cause end and the “stretch” or effect end. When the elastic is stretched, the registering equipment, consisting mainly of an asymmetrical pendulum made with a gyroscope, arcs toward the effect pole of the elastic. This deflection is imperceptible to the eye, but easily registered on the sensitive instruments. It is a highly important effect. It shows there has been an increase in the intensity of time, according to Dr. Kozyrev. “This has nothing to do with force fields. We shielded and calculated out any possible influence of electrostatic or any other force.” Considering Kozyrev’s rarified caliber as a scientist, he probably knows what he is talking about.

Kozyrev’s instruments also showed a thinning of time near the “cause” end of the elastic, and this was possible even when the “cause-effect” equipment was shielded by a wall one yard thick: “It reacts even through iron tubes.” Chemical cause-effect, like burning sugar, also showed the change in time density. “We postulate,” Dr. Kozyrev said, “that time is thin around the cause and dense around the effect.”

According to the authors, “what Dr. Kozyrev has found in these tests can be called PK (psychokinesis),” for the chemical events acted on the gyroscope pendulum at a distance and without the use of any known force. Dr. Kozyrev would say that “time density” brought on this startling action at a distance. PK is usually considered not as matter affecting matter from a distance, but as a mind affecting matter. The authors asked Kozyrev whether thought might have any effect on this time density. “Yes,” Dr. Kozyrev replied. “Thought definitely affects the reaction. When I purposefully think of poetry or something emotional during the test, the equipment registers more of a change than when I think of mathematical calculations. Our thoughts may change the density of time.”

“Would the density of time, then, have something to do with telepathy?” asked the authors.

“Telepathy always depends on the density of time. Time would be thin near the sender of the thought and denser around the receiver. We’ve already done tests in our lab to try to artificially change the density of time. When we can make time dense at will, we can make telepathy happen when we want it,” Dr. Kozyrev feels.

What else affects the density of time? Thunderstorms, the weather, the change of season, the activity of growing things, gravity, and density of matter have an effect on time density, which lingers longer in some substances than in others. “It remains twice as long in aluminum as in lead and five times longer in wood than in lead” (p. 162).

Another characteristic of the energy Kozyrev called “time” is that it has a flow pattern, according to his findings:

Dr. Kozyrev thought about all living organisms-animals, plants, people. Our right and left sides are not mirror images. More of the heart is on the left than the right side. Microbes produce colonies of a spiral structure. Protoplasm, the basic building block of life, is not symmetrical either. Asymmetry is a basic property of life. This can’t be a chance thing, Dr. Kozyrev thought. … Perhaps the energy of “time” flows in this pattern. If so, Dr. Kozyrev figured, he could see it and measure it in a rotating body like a gyroscope. Altering the time pattern in a rotating system should add or subtract energy.

After years of careful experiments, Dr. Kozyrev and his colleagues found that in a left-hand rotating system the time flow is positive-it adds energy. In a right-hand system the time flow is negative. … In Dr. Kozyrev’s view our world is a left-hand system and it has a positive time flow that adds energy to our universe.

Time not only has a pattern of flow, says Dr. Kozyrev, but also a rate of flow. He calls “the rate of flow” the difference between cause and effect. “As the rate of the time flow through a substance changes, weight is lost,” Dr. Kozyrev told us. “It means that ‘levitation’ is a perfectly practical possibility.” (p. 163)

Time or ether?

Time is not matter. According to Bediuzzaman Said Nursi, “time is like an aspect or a ‘ribbon’ of motion” (The Thirty-First Word, p. 591). That is, time is not possible without motion. I argue that what Kozyrev thought he discovered was not time, but perhaps had to with what is called ether, an element which is assumed by some cosmologists to be the essence of all existence, but which is also disregarded by many scientists today. Bediuzzaman is one of those scholars who referenced ether in his work. In his partial Qur’anic exegesis, The Sign of Miraculousness (Isharat al-I’jaz first published in 1914), Bediuzzaman explained the verse (Hud 11:7) as follows:

… the verse “the heavens and the earth were at first one piece, and then We parted them as separate entities”(21:30) indicates that the earth and the solar system were a sort of dough kneaded by the hand of power out of a simple substance; I mean ether, which compared with beings is a fluid substance that passes through and among them. The verse “His Supreme Throne was upon the water”(11:7) alludes to this matter, which resembles water. After its creation, the ether received the Maker’s first manifestation giving existence; that is, He created the ether, then He made it into the subatomic particles (jawâhir farda) … (Isharat al-I’jaz, pp. 254)

For Bediuzzaman, ether was something like an interface upon which all acts of God were displayed:

… being an extremely subtle, fine, obedient and subjugated page for the All-Majestic Maker’s acts, being a means for the transmission of His commands, being an extremely delicate veil for the execution of His decrees, being refined ink for His writing, being a finest raiment to clothe His acts of creation, being a fundamental component in His artifacts and a field in which to sow His seeds, ether acts as a mirror for the manifestations of the Lordship of God. (The Thirtieth Gleam, p. 477)

Bediuzzaman also referred to “ether” when he said “refined matter” in the following quote: “Such subtle and refined matters as light, electricity, and heat point to the existence of a more subtle and refined matter that fills space” (The ThirtyFirst Word, p. 589).

The observations and findings of Kozyrev, though in desperate need of endorsement by objective scientific criteria, sound, from how the American authors revealed in their interview, as if referring to this mysterious subtle matter called “ether” rather than “time.”

Conclusion

The authors of this once popular book wrote in the Prologue that they “would have to be megalomaniacs to think that scores of highly reputable scientists from centers across the Soviet Union and the satellite countries all conspired to publish data for a decade and to bluff through interviews” to impress them when they happened to meet them. The authors further noted that “whether communist observations and theories about psychic happenings are right or not, can only be determined by further investigations East and West.”

Let us conclude with the following quote from the Prologue: “As Vladimir Mutshall wrote of current Soviet telepathy research in the American Foreign Science bulletin, Vol. 4, No. 8, ‘If the Russian reports are even partly true, and if mind-to-mind thought transference can be used for such things as interplanetary communications or the guiding of interplanetary spacecraft, the reports will obviously have overwhelming significance.'”

The main reason I have extensively quoted from this book is not to confirm any of the findings, but to encourage scientists to conduct further research into the essence of matter without completely disregarding phenomena like ether.

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.

I contend that Money has acquired a character, a personality, if you like. So there you are, you have Mr. and Mrs. Average on the street, and then there is Money. It is best to keep Money otherwise anonymous, for it has become uppity enough. In the old days, people would say that “money talks” and that inference has been made fact. Nowadays, Money makes a dialogue to fit its own ends and Money knows where it is going, with whom it is having dinner tonight, whom it is going to embarrass due to its immediate absence, and the person or company it is going to ruin in the morning.

Money, you might say, has got Greece on the skids. It is not really the fault of Greece or Grecians in general, because, you see, Money has become sly, altogether its own boss.

Nevertheless, despite the awful Cloud of Unknowing hovering over Athens, the Greeks of our acquaintance have been generous to a fault. We have been offered many a meze (a small plate of olives, feta, sausage, etc.), coffee or glass of ouzo free of charge. There has been a bon vivant air to our relationships, but we are convinced that due to the rather cavalier handling of their monetary means, these jolly persons do not wish to have a mainland psyche.

Who was it who said that “only a millionaire can afford to be a communist”? Never mind, the notion is perfectly applicable to Greece and its very nice people. It could mean that either they are all transcended souls and have seen something that we have not, or simply don’t give two figs for the idea of poverty. This is true on the islands, that is! Athens is another matter altogether.

In much the same way that there are countries in which poverty means a less strenuous existence than in some others. (Being poor in Austria, for example, is bearable. Poverty in some other countries, which we do not name, would be quite horrid.) Life for the Greek islanders is obviously less affected than life for those living in Athens. In the islands in other words, Money has none of the packed dependents that a metropolis offers to exert its lack of presence. Athens may well be the seat of government, but the islands seem to require little governing. One can’t shake off the feeling that Money has made itself essential to the running of a financial capital and nowhere else, because that is what financial capitals are for. See? The capital cities of this world are all a home-from-home for Money. We shudder at the thought of Brussels, which obviously needs paying for, going the same way.

My wife and I have decided to have no truck with money (we have de-capitalised it for a start). Should money stray our way, we will toss it into a corner and let it sulk for a bit; we may send it to a Third World country, which is where it belongs, but we will NOT go out and spend it. Moreover, we will excommunicate it from our feelings; we will not thrill at the thought of it; we will not indulge in sprees, thereby refusing to have a good time on the strength of money. Above all, we will resist the attraction of what money can buy. (There is a lovely little chrome-vanadium ratchet-spanner set that keeps beckoning to me when I pass its shop window.) We have pierced this monetary fog of collusion with the searchlight of our mind. We may want something but we rarely need it. That may sound like a pretty ordinary thought process, but one does require a certain resolve to carry the cross. Thus, down with glitter, down with sell, and back to the village life that serves us well.

The lady (one’s financially bemused wife) is a bit unsure of all this, despite the fact that she can circulate through a supermarket (“they always give me a headache”) and emerge with a full trolley in ten minutes flat, while one is still wrestling with the urge to buy a needless gadget.

The answer is obvious! We must drop out! We may be in the world but we will not be of it! We will say “get thee behind me – thou shalt follow and not lead.”

But can one avoid money? The machine one writes on was purchased with money. We may feel smug and contend that it is paid for and that’s that! But money has induced some manufacturers to produce goods that are set to implode within three years. Thus, money needs to circulate to feel OK, to do the rounds, check out the joints and the venues, get fluttered every so often, muscle in on things and throw its weight about, get turned into cheques and then get cashed, get wired somewhere, get bought and sold. My goodness, can one really buy and sell money? If so, what does one use in the process of buying and selling? A popular brand of beer sold in Greece is called Mythos. Go figure!

Lawrence Brazier is a writer living with his wife in rural Austria. His main interest is mystical experience.

They will not be free riders who just fiddle and suffice with what is given. No, when need be, each and every one of them will be sure to strike water from the hardest stones as Moses did and split rampant waters to lead the way.

They will know to wait when they need to wait, and they will know to act when they need to act. At times, they will come down on the earth like lightning. Yet, at other times, they will know to avoid violent storms and wait for the season of clear breezes. They are quick and bold, but their actions do not lack thought. Their minds are enlightened, their decisions exact, and their conduct measured.

They see no harm in relating to any idea or school of thought. But the direction of their hearts is immutably fixed on their own foundation of faith. For them, even the most lustrous movements of thought are not worthy of concern if they ultimately fail to relate to their faith. That is, they will not struggle to reclaim rivers that will not water their lands or feed their lakes.

Their power is derived from the truth and it is the truth for which they endeavor. However, they know that power is not without aim or place, and they know to be prudent when they cannot match the power of their adversaries. Shallow in appearance, they are smart and wise.

They are candid and sincere with friends. Their insight warmly accommodates their foes. In their world, heart and reason go hand in hand; friends are not ignored and foes are not cast away by vitriol.

Their anger never extends to cruelty. Yet, their leniency does not tolerate injustice. Their blessed atmosphere is free of the wantonness of the cruel and the wailings of the downtrodden.

They have resolve and determination. Neither worldly concerns, nor the desire for Paradise can entrap them until the day of true festivity. They incessantly exude the unparalleled incense of the transcendence.

They serve as a spiral cord between their communities and the truths of the realms beyond the heavens. This cord will never break, even though malevolent hands try to tear it apart, time and again. They are neither scared of the flames nor intimidated by the cannons of tyranny, because they have often countered infernos and crushing blows.

For them, true liberty lies in connection to the Divine Truth. Therefore, every exertion of the carnal self on the path of the Divine engenders an exhilaration of worship and infuses the faithful with interminable joy. This is particularly true when the soul is way beyond the primal human wants and pleasures, nestled in the safe haven of the heart …

Those who will shape tomorrow are always in confrontation with the carnal self. They are so composed that they will not be deceived into the positions granted by the good will of other people. They are never spoilt by their own achievements, grand as those achievements may be, or by the respectful ranks others ascribe to them. When the time comes that their names are heard everywhere and their reputation knows no limit, they will remain the same modest and unpretentious individuals they were when they first assumed the sacred duty. This modesty and this unpretentiousness will be embroidered with nobility and dignity.

They will never become beggars who seek reciprocation in return for the deeds they perform for the sake of their people. For them, beggary is to be abhorred, even if they are in utter need. For begging would mean doing what they despise most – receiving double of what they gave to their people.

Once again, we beseech the help of an elevated generation whose approach is imminent on the horizon. We pray, knowing that the Merciful God will not disappoint us.

The man had only fallen unconscious, but his family thought he had had a heart attack and brought him to emergency. The initial diagnosis was that his artery was almost clogged up due to cholesterol, and the doctor on duty decided to follow a clean-up procedure. This would be my seventh time in a similar operation, so I was not really nervous. But in the eyes of the patient’s family, I saw panic. Their eyes were screaming for help, and watching them made my eyes almost deaf when I finally managed to throw myself into the surgery room. Oh my comfort zone: staff only.

As the operation started, the serpentine cord that carried the visualization instrument gradually made its way towards the patient’s heart. The walls of the arteries were covered with black remains, fatty tissues were hanging down here and there, and minor clogs were built up at sharp turns. I remembered my dad, who was a plumber. Many times, he was called into the “staff only” rooms for clogged pipes. In contrast to my love for them, the “staff only” rooms were his nightmare. “Poor dad,” I thought, pitying him, even if it was thirty years later.

“Go on,” came an unknown voice, waking me up from my childhood memories. “Where,” I asked in my mind. Then I realized that the camera was showing inside the heart. Looking from within, it only made sense that the man fell unconscious. How could such a heart support the demands of a body?

“He probably hasn’t had a refreshing breath for a long time, and certainly wasn’t able to run with his grandchildren,” I murmured.

“He never did that anyway, so that he should suffer from not doing it now!” answered the unknown voice.

“This is not the time to critique. He is in our hands waiting for help,” I replied.

“Well, do what you can. Even if you can fix the entrance, you won’t be able to fix me. By the way, would you like a drink?”

Wasn’t that a kind heart? Learning who my host was, I rejoiced despite the stress. With the heavy illumination in the surgery room, I was in fact terribly hot at that moment – as if helping my mom while cooking in the kitchen. “Yes, please, a cold drink would quench my heat,” I accepted.

“I am sorry, but I only serve hot drinks here. Cold drinks are served in dead bodies,” teased the heart. “Here is your energy drink.”

“WHAATTT?” I spat all that was in my mouth, and threw the cup towards the heart. The same instant, I received the words of disdain: “Did you just make a heart attack?”

“You are, sir, sucking the man’s blood,” I replied in anguish.

“That is what’s available in here,” answered the heart teasingly. “I have production wells extending throughout his body, and I drink this warm energy drink constantly. Without it, I cannot live. If I cannot live, he cannot live. So it is a win-win situation, you know what I mean?”

“Wait a minute, aren’t you the embodiment of love and compassion? Aren’t you supposed to give without a return?”

“That is true, indeed so. But there is another condition on the same agreement, which says that I have all the rights to defend myself if my carrier denies my rights of privacy.”

A heart defending its privacy from its carrier! I was as bewildered and as silenced as a fetus going through birth. The heart took my confused pause as a request for explanation.

“My carrier developed a habit of welcoming thieves as if guests into me, and they kept robbing me,” the heart cried, collapsing. “After a while, I decided to separate myself from him, even if that meant the end of my life. The first thing to do for winning my independence was not to use his blood. So, I started narrowing the artery that was feeding me. After all, I was doing something I was familiar with: giving without taking. That rendered me weaker; but he became weaker, too. With his health gone, no thieves were interested in him anymore. And I was safe from both my carrier and the thieves.”

Strained between anger and affection, my breaths became deeper and stronger. For relief, I turned my head around. Then suddenly, I started shaking from what I happened to see. “What is this door,” I managed to ask at last.

“Don’t you see the sign? It is a room for staff only.”

“Staff only!” I smiled as if I had found water in the desert. But after realizing that I wouldn’t be able to go in there, I went through a storm of sentiments: outcast, unable, sad.

“You feel distanced, right?” asked the heart, to which I nodded.

“That sign is there so that the grown-ups don’t enter. If you were a child, you would not be able to read it, and would directly rush in without asking.”

“Why children only?” I inquired.

“If you can go through this door in your heart, you can get out into the heart of another person. And if you are a grown-up at that moment, you are going to be treated like a thief in that heart. But if you are a child, you are going to be welcomed as a guest.”

I listened to the heart, waited in front of the door. I thought about the people in my life, especially those with whom I wanted to be closer. This door could be the key. I raised my hand, held the door knob. But then I thought about what I was going to face on the other side. Was I entering as a child? Or was I an ambitious adult who was going to be treated as a thief? It was also possible that my grown-up state could trigger the heart on the other side to react to its carrier just like this one; and that would mean trouble for one of my loved ones…

I certainly was not staff… I stepped back from that door for staff-only, as if waking from a pleasurable dream that I did not want to leave. Then, the heart gently told me: “Go upstairs to the kitchen, now; you are expected to open a clogged pipe.”

Finkelstein S.L et al., Nature, October 2013

Astronomers have recently spotted a faint ray of light using the Hubble Space Telescope, a ten-meter telescope at Keck Observatory, located at the summit of Mauna Kea, a dormant volcano in Hawaii. Analysis of light showed that it was a galaxy formed 13.1 billion years ago, which is only 700 million years after the Big Bang, when our universe came into existence. This is so far back in time, it would be about 8 billion years before our sun was born. The new galaxy is called z8_GND_5296, and it is the oldest and most distant galaxy ever discovered. Because the universe is expanding, the lights coming from distant objects would be stretched, and their wavelengths changed, as they travel through the expanding universe. This phenomenon is called Redshift. It makes visible light look redder, and redshift increases proportionally with the distance to an object. Lights coming from z8_GND_5296 looked more redshifted than anyone had seen before. More detailed analyses showed that the mass of gz8_GND_5296’s stars was equivalent to 1 billion suns, which is approximately 50 times less than the Milky Way’s stellar mass. Even more surprisingly, the new galaxy is found to have an unusually high star-formation rate. This rate is typically calculated by how much raw hydrogen the galaxy yearly converts into new stars. gz8_GND_5296 converts hydrogen 300 times the mass of our sun, while the Milky Way produces 1 or 2 solar masses per year. One of the explanations for this extraordinary star-formation rate is that the early galaxies contained or drew in much more gas than scientists expected. The search for distant galaxies aims to find the very first galaxies formed after the Big Bang, perhaps the ones that produced the first natural elements. To this end, NASA plans to launch the James Webb Space Telescope (JWST) in 2018. JWST will reside in an orbit 1.5 million km from the earth and hopefully it will help astronomers to look further and further back into the origins of the Milky Way, and ultimately, the history of our universe.

Vast Freshwater Reserves Found Under Ocean

Offshore fresh groundwater reserves as a global phenomenon.
Post V.E.A et al., Nature, December 2013

As earth’s population rises, we face a serious problem of fresh water supplies. The United Nations predicts that half of the world will be struggling to find clean, fresh sources of water by 2030. Luckily, Australian scientists discovered huge freshwater reserves, and in the most unexpected place: under the ocean floor. Newly discovered reserves are estimated to contain 500,000 cubic kilometers of low-salinity water, located off the coast of South Africa, North America, Australia, and China. This vast reserve is approximately 100 times greater than the volume of the fresh water used since the beginning of the 1900s. This water reserve is thought to develop earlier in Earth’s history, perhaps over thousands of years, when oceans were not that deep and when the coastline was further out. Scientists hypothesize that rainwater leaked through the ground and had created these fresh water aquifers beneath layers of porous rock and/or soil. Around 20,000 years ago, the polar ice caps began to melt and these regions were covered by ocean. Fortunately, layers of either clay or sediment seemed to protect the reservoirs from salty contamination: the salinity of this water is low enough to be readily transformed into drinkable water. These water reserves can be extracted by constructing drilling platforms, either at sea or from the mainland, close to aquifers. However, drilling projects are usually very controversial due to environmental and economic costs. Scientists are currently seeking alternative, more environment-friendly ways to use these reserves. Nonetheless, mankind may have found a new vital water resource for the future.

Crows Don’t Forget a Face; Crow Intelligence Decoded

Abstract rule neurons in the endbrain support intelligent behavior in corvid songbirds.
Veit L. and Nieder A., Nature Communications November 2013

Scientists have long suspected that members of the corvids – a family of birds that includes ravens, crows and magpies – are extraordinarily intelligent. They make and use tools, remember multiple feeding locations, and exhibit highly social behaviors. Last year, scientists even demonstrated that crows captured in Seattle would never forget the face of their abductor and they would still taunt and dive-bomb the threatening face several years after the incident. To understand the mechanism of crows’ amazing face recognition process, neurobiologists designed an experiment, in which they trained the crows to perform memory tests on a computer. The crows were first shown an image and shortly afterwards, they had to select one of two test images on a touchscreen, using their beaks, based on switching behavioral rules. One of the test images was identical to the first image; the other one was a different image. Sometimes, the rule of the game was to select the very same image, and sometimes it was to select a different one. Remarkably, the crows were able to carry out both tasks and to switch between them almost perfectly. These tasks require a high level of concentration and mental flexibility that few animal species can manage – they even require a great effort for humans. By recording single-unit neuronal activity from an association area of the crow’s brain, known as the nidopallium caudolaterale (NCL), the researchers were often able to guess which rule the crow was following, even before the crow made its choice. The cerebral cortex in human brain is very large and it is thought to be home to complex cognitive functions including face recognition. However, since a bird’s cerebral cortex is much smaller than humans, people long thought that birds could not perform intelligent tasks. This study shows that birds use a unique non-cortical brain region, nidopallium caudolaterale (NCL), to sort sensory information and decide how to react.

While Fethullah Gulen is revered by many for his authority as a scholar and for his achievements in education and intercultural dialogue, his views on language should earn him equal renown as a philosopher of language. Linguistics offers an analysis of a language’s system – its structure, sounds, grammar, and semantics – but the philosophy of language describes the way language creates meaning. Gulen is anchored in the optimistic tradition of the philosophy of language that establishes the relationship between language, belief, truth, and the meaning of life.

Gulen draws insights on the nature of language from the Qur’an. For Gulen, God has created with a purpose; such is also true of language. He echoes the Qur’an in this sense, in which glad tidings of paradise are given to believers who, “will hear therein neither vain talk nor falsehood” (78:35). In Gulen’s writings there is always a conscious effort to awaken in his audience an awareness of our relationship to God and of our duties towards humanity and the world.

He writes that his concept of “speech” is an effort to expound on the following verse in the Qur’an: “The All-Merciful. He has taught the Qur’an. He has created the human. He has taught him speech” (Rahman 55:1–4). In his book Speech and Power of Expression, Gulen writes, “In creating humankind, the Most Merciful gave us the ability to speak of the human essence, our inner depths, the entire cosmos, and the truth beyond material existence before sending us to the dimension of external existence” (p. 1)

The “Referential paradigm of language” that was an offshoot of Positivism’s exclusive reliance upon rationalism and science looks at language as an empirical object of investigation only and limits meaning to the word-object relation only, reducing reality to mere physical phenomenon that can be quantitatively measured and explained (Medina, 2005:40). However, Gulen writes that language is not only a tool for describing facts and performing vocative functions – it also defines and constitutes our humanity. It “gives voice to our thoughts, it is the rhythm of our feelings, and the excitement of our hearts; it is the interpreter in our communication with God Almighty. Language is a reflection of the Divine Archetype and is the repository of divine knowledge. By virtue of the faculty of language, humankind has been elevated to the rank of vicegerent on this earth” (p. 8).

In this sense, Gulen argues that language not only reveals and expresses the Divine and the Transcendental; it can also establish a relation between the Creator and the created. Gulen writes, “It is through speech that human beings have become the addressee of God and it is thanks to this faculty that they can address Him” (p. 1).

This constructive and creative view of language is a counter to the extreme form of postmodern philosophy of language that presents a pessimistic view of language, denies the divine origin of language, and reduces language to empty signs and elusive images – turns it into chimeras unanchored in any reality or purpose or meaning. This reductive view of language that looks at texts as auto-referential only turns language into a closed system of self-referring signs that endlessly defer meaning. The result is nihilism, solipsism, and the coarsening of the values that define our humanity. Virtues like duty, love, sacrifice, and the idea of the sacred are dismissed as mere linguistic projections.

Gulen, on the other hand, presents an optimistic view of language and writes, “By means of the faculty of speech bestowed in our nature, the facility has been afforded for humans to express and interpret everything at their discretion… Speech is an instrument by way of which truth is acknowledged as the highest reality and all beings become a musical instrument as if in a symphony, thereby removing the veil over things, enabling them to express themselves” (p. 2).

The “Luciferan thrust” of Postmodernism dismisses the ideals of beauty, sacredness, duty, sacrifice, the truth of the heart, and virtue as mere flattering words that mask and hide selfish motives. Freud dismissed the idea of the sacred as “infantile fantasy,” the hangover of the primitive mind, and Karl Marx described religion as the opiate for the masses. The result is a shuddering collapse of all the values that define our humanity, reducing the universe to a “Wasteland,” a “Flatland” inhabited by alienated, depressed “hollow men” who can “connect nothing with nothing.”

But Gulen does not look at beautiful language as mere simulacrum, as empty of meaning. In his account, language is “one of the most precious of gifts” from God, and words are underpinned by ideas and values. Language can inculcate moral values. There is a relationship between language, belief, meaning, and understanding. Language nourishes our aspirations, which arise from “our distinctive foundational essence”; language lends a wing “to our ideals” and takes “their feet off the ground to the heavens”; lifting us to “the upper reaches of a spiritual ascension and preparing for us thrones in realms beyond the material world.” Gulen repeatedly highlights the higher spiritual function of language. He says, “Responding to our desire for eternity, speech enriches our feelings in an indescribable manner and gives our souls a depth that cannot be bound by the dimensions of corporeality” (p. 7-8).

The reductive and degrading views of human nature put forth by the pseudo prophets of modernity, who define the essence of humanity in terms of libido, monetary profit, or class struggle, cannot explain how good literature stirs the soul and uplifts the heart. According to Gulen, literature that wells from, and voices what is in, our hearts will always remind us of the Divinity that was breathed into human beings and forms the quintessence of humanity. The constructive use of language is like “a strong gust” of wind that lifts people up “in the sky where kites wander,” “and they enjoy the freedom and ease of a bird taking wing in the spacious sky…they experience constant transformations and perceive the magnificence of transcendent life through the colorful dimensions of speech…” (p. 6).

Gulen cites the Holy Qur’an as an excellent example of the zenith of language that has an immense depth of meaning, and whose “voice is heard beyond ramparts and echoes in even the most obstinate and bigoted of hearts. There is such dazzling magic in the presentation of its themes that it is impossible not to be impressed upon hearing it.”

According to Gulen, language that embeds lofty ideals and noble goals “is as expansive as the skies, as full of vigor as the earth, as lustrous as silk, and as comforting as a mother’s embrace. It articulates to us the glory of our faith, the riches of our society, the purity and integrity of our fellow companions, the struggle of our ancestors, and our values that make us unique. Good speech that originates directly from, and voices what is in, our hearts will always remind us of our Divine origin. To the extent of the sacredness of its color, wealth, and goals, good speech will echo in our hearts like celestial voices providing us with proofs of its origin” (p. 8).

Western literary theory and Positivist epistemology support each other in looking at literature as auto-referential; they view literature as self-reflexive and not referring to any meaning outside it. It is parasitic and, in the words of the French poet Valery, it is like a dance that leads nowhere.

On the other hand, Gulen establishes a relationship between literature and axiology. He says that literature not only describes and creates beauty, it also tells us about our relationship to life and the purpose of life. He rejects the concept of Art for the sake of Art, which is exclusively concerned with creating elegance of form only.

Equally emphatic is his rejection of naturalism in literature that, in the name of realism, puts the emphasis on the sordid, mean, and brutal aspects of life. He advises that literary people should “put their language skills and artistic talents at the service of the right, good, and beautiful, instead of hurting the souls of the masses…by describing what is corrupt, or contaminating people’s pure thoughts with dirty images, and condemning them to the slavery of materialism with descriptions of carnal desires” (p. 15-16).

Gulen exhorts artists to take the prophets and writers of Sufi literature as role models, because all of them have, “acted in cooperation and are united in building prosperous cities from speech, weaving lace from the silken threads of language, and stringing exquisite necklaces with the jewels of words” (p. 5).

Language is an instrument given exclusively to humankind. It has tremendous power and can perform diverse and contradictory functions. In this context, Gulen quotes a hadith that says that a believer must guard his speech because it can be equally used as a remedy and as a weapon. The range of its power can extend in opposite directions: it can revive and kill, establish peace and start war, disclose and hide, liberate and imprison, construct and destroy, exaggerate and downplay. It is therefore necessary to keep watch that one’s language is not misused. When the use of language is yoked to an agenda of self-aggrandisement, or the acquisition of power or monetary profit, it is severed from its divine purpose of pursuing Truth and serving humanity. It degenerates into the rhetoric of hatred and misrepresentation, and generated suspicion, deception, competition and aggression. It becomes an instrument of manipulation and exploitation. Gulen emphasises that we need to use language in a constructive way. He argues for promoting interfaith and intercultural dialogue, because language has tremendous power to make people understand others and to change their perception. It can persuade people to work for peace. It is, in the words of Gulen, “the sword of humankind,” and, “wherever the flag of speech waves, the most powerful armies are defeated and scattered. In the arenas in which speech shouts out, the sounds of cannon balls become like the buzzing of bees. From behind the battlements on which the banner of speech has been raised, the sound of its drums are heard. In the precincts where its march reverberates, kings shake in their boots” (p. 2).

Good speech influences people to make the best of their potential, removes misunderstandings and false consciousness, helps them expand tolerance and promote cooperation, encourages collaboration, and establishes peace. Gulen expresses the educative value of language in these words, “foxes take their leave of deception, and lions are terrified, seeking shelter in their dens.” No “combatant has ever possessed a weapon mightier than speech” (p. 5).

Cognitive linguistics postulates that language is inseparable from thought, and Gulen writes, “Speech is the key that opens the locks on the doors of the treasury of thought” (p. 2). As the famous linguist Wittgenstein said, “My world ends where my language ends.” In Gulen’s view, since language is intertwined with thought, it should be developed and enriched to empower a nation intellectually and morally. He notes and cautions that nations which do not think and speak become dependent on others: “Societies which do not think and speak will find others speak and think on their behalf” (p. 18). Imported views estrange us from our own rich heritage. It is of supreme importance for a nation to be respectful towards the history of its language.

However, language has to go beyond historical value and respond positively to every positive new development. For, as Gulen says, “reaching out to the future at full speed requires catching up with industrialization, global commerce, and technological warehouses.” If language and thought, both living phenomena, do not evolve with the times, they will become stagnant, as solidified as rock, and will lose their soul. Nations that can manage to develop their language and make it accommodating, while at the same time staying faithful to the roots of it, are the most dynamic in thought and influence.

Language can serve both genealogical and teleological functions. As a symbol making activity, language not only embodies, but also preserves, all of our core values and cognitive and intellectual reserves. It also renews our link with our origins and traditional heritage. With its new developments and transformations, language looks to the future – just as our heritage of wisdom, ethics, and ideals can give direction to future, too.

Gulen compares the teleological function of language to a “golden-winged turtledove released by our hopes to the future” (p. 8). The core values of every society are embedded in the symbols of its language. Gulen argues, “Language is not only a means of speech and thought; it is a bridge with the significant function of bringing the wealth of the past to our day and conveying today’s heritage and our new compositions to the future” (p. 17).

Language is an important tool for humankind in our efforts to better understand the cosmos and events both holistically and analytically. The relationship between language and thought comprises cognitive and intellectual reflections on existence and events, transforming these reflections into sources of information, and becoming productive while forming links between the cosmos and our knowledge. The future prospects of a nation are very much dependent on evaluating these relationships. Language is one of the fundamental dynamics in the composition of a culture. We should not cast everything that is old into oblivion, nor turn our face to the past and close our doors to what is new. Let us embrace the past with the utmost sincerity and at the same time salute the coming days with their open, new developments and transformations.

I will conclude with summing up Gulen’s message – Let us use language as a bridge between different cultures and religions to establish peace. Let us use language as a beacon house to illuminate minds and souls, and as a bond to bring people together on the basis of shared human values: compassion, tolerance, harmony, and peace.

References

• Gulen, M. Fethullah. 2010. Speech and Power of Expression: On Language, Esthetics, and Belief, NJ: Tughra Books.
• Medina, Jose. 2005. Language: Key Concepts in Philosophy, Continuum.

Walking into a regular salad bar for lunch, one anticipates nothing more than a short and simple exchange of civilities and of course a mixed salad. But there are instances where the wisdom one may receive from the man behind the counter has more variety than the salad.

Busy New Yorkers generally eat lunch at their desks. This is New York, after all, the city where “time is money” and lunch minutes are counted. This meal can be a quick coffee and a sandwich on the go or perhaps a bowl of warm soup. To cater to this eating tradition, there are countless “delis” all over the city where you can dash in and grab a bite to take out for your lunch. One popular trend is to order a freshly-made salad. Many delis are especially-equipped with a glassed-in counter housing a myriad of salad components laid out in bins – carrots, cucumbers, broccoli, tomatoes, beets; you name it, they are all there, for after all, this is New York, where there is something for everyone. You call out your desired ingredients, and a friendly server mixes them up for you, and then packs it up in a plastic bowl for you to take back to your desk.

I buy my “compose-your-own” tossed salad from a salad bar on 60th Street at Lexington Avenue. I always eagerly anticipate the selecting of my ingredients to make a salad just as I want it for that particular day. Let’s see, shall I have tofu or chickpeas today? Will I dare to eat some fresh onions? Shall I toss in a few almonds for flair? The events of my day may be running in total chaos, but I can certainly be in control of my salad.

At my salad bar, the server behind the counter who assembles all my selected ingredients and tosses them together is a young, rotund black fellow with a smile and accent as broad as the Hudson River. I always enjoy my few minutes with him each day, for his smile seasons the pleasure of the tasty lunch to follow.

Today while I was waiting in line, Tony was busy mixing up a salad for the girl in front of me, and I heard him say a few words to her in Arabic. I discovered through their conversation that she was an Egyptian.

Listening to him speak with her, I assumed that he was one of the many African-Americans who have embraced Islam. When it was my turn, I said to Tony, “Oh! I am so impressed! Do you know Arabic? Have you become a Muslim?”

He looked at me, smiled and replied: “No, I am not a Muslim. But I am currently trying to learn Arabic. You know that story of the Tower of Babel in the Bible? It tells us that a whole lot of trouble was caused because people just can’t seem to understand each other. So I thought if I could learn the language of this faith and of these peoples who are certainly in need of having us better understand them, then that would be a positive step to better communication. I look at all the religions in our world, and I thought too, if I could learn to recite a few prayers in Arabic, I would be able feel my own faith in a deeper way.”

His words astonished me. I anticipated a simple, polite exchange of civilities, and instead I received a gift of unexpected, profound perception. As I watched Tony mix my salad, my thoughts tossed up in all directions like the lettuce leaves. I was led to think of many things while I waited for him to finish.

I thought of Queen Cleopatra reciting her line in Shakespeare’s play, “…My salad days, When I was green in judgment, cold in blood…”

I thought of those green salad leaves and my commitment to vegetarianism as a hope for a more respectful communication with our planet.

I thought of the events of that story of the Tower of Babel from the Chapter of Genesis, the first book of the Old Testament of the Bible. I recalled that it related how the people of the earth became so skilled in construction that they decided to build a city with a tower that would reach to heaven. I remember how God came to look at their tower and decided it would only lead the people away from His Infinite Wisdom. Just what had displeased the Lord so in this Tower of Babel construction project, I wondered? Was it because the people were so presumptuous that they could make a building so tall it would pierce the top of heaven? I thought about the construction site of a new skyscraper now rising on Manhattan’s skyline that I had passed on my way to the deli. I wondered about the boastful modern Babel builders of today who vie to make a name for themselves by trying to build the tallest building in the world, yet still do not manage to reach heaven in their earthly ways. I asked myself too, if these buildings of our new world were leading us closer or farther away from God, just as they had in the Old Testament.

I thought about the Twin Towers that used to grace lower Manhattan, and their tragic story.

I also remembered how in the story of Babel all the men on the earth at that time still spoke one language. I recalled in the text how, in reaction to their prideful building of that Tower, God thwarted their plans. He confused their language, causing them to speak different languages so they would not be able to understand each other, and how He also scattered the people of the city all over the face of the earth. I thought about how this story pertained to my life as a cross-cultural communicator and language instructor. I wondered if it was an illusion to think that all the languages of the world could ever come together in one humanity of communication, or rather are we condemned to remain mute among each other?

I thought of all the towers of incomprehension we build in our lives, not just with words, but with thoughts and deeds. I thought of how the outer words of speech and writing create not only beautiful literature, but also in many instances doubts, confusion and arguments.

I then thought of the Sufis and their Language of the Heart, and wondered if that could be the only true language all the peoples of the world could potentially share. I thought of how the Sufis speak and act with a Divine Gift of the language of the heart, where every outer word is a linguistic reflection of their inner peaceful quest for beauty and praiseworthy actions.

I thought about the true Sufi masters, who are not reclusive residents of monasteries, but who live in our midst and go about their business on their quest for finding the oracle of the heart. They are on the Sufi path, which may lead right through your neighborhood. This Sufi may be a shoemaker, a shop clerk, a lawyer, a photographer….or a salad fixer in a Manhattan deli.

But in the end, all these thoughts in my mind circled back to the simple wisdom of Tony’s words. His efforts honored the hope of the verse in the Qur’an which states: “We created you nations and tribes that ye may know one another” (49:13).

Yes, we need to try to give a chance to understanding those around us, whose languages and customs we do not know, so that we can know one another. Tony showed me that there are many individuals making just this effort. As he tossed my salad, I thought of the salad of our world, sometimes raw, sometimes cooked; sometimes flavored with ingredients both savory and spicy, a bowl of mixed greens of both incomprehension and the concord of many paths and peoples.

When he had finished tossing, Tony, with his ever-present bright smile, handed me my container of prepared salad with a flourish. I looked at all the diverse ingredients which had come together to make a salad like none other before it, all now mixed together in delicious harmony. As I took it from his hands, I knew I would be sustained this day not only by the green leaves of nature’s bounteous garden, but also by the green leaves of his salad of hopeful humanity, this salad which Dr. Martin Luther King called our “inescapable mutuality of existence.”

Katharine Branning is the Vice-President, Library, French Institute Alliance Française in Manhattan and author of a series of essays on Turkey, Yes, I Would Love another Glass of Tea. She is also the curator of the exhibit “Song of Stones” dedicated to Seljuk art held in New York and Washington DC.