Fusion of Contradictions- Part II

Continued from Fusion of Contradictions -part I...

On the other hand artificiality is perceived in an altogether different manner by the intellectual community; ‘any manmade material form is artificial’, which includes innumerable commodities, all the means of production such as machines and also certain modes of communication such as languages.

In this sense when the so called scientific community endeavors towards identification of decaying properties in the non-decaying materials to get an axis with nature, the so called intellectual community endeavors towards rejection of all the inorganic and synthetic substances and tries to inhabit upon all the living things to emphasize the notion ‘natural’.

The society as a whole tends towards innumerable debates and controversies and on the practical side stresses upon the usage of more organic substances while rejection of inorganic and synthetic commodities. When this trend of rejection of synthetic commodities is quite successful in the less populated countries but seldom could be adopted on all the practical means in the overpopulated countries. At the same time the usage of synthetic materials seeps into the society in multifarious direct and indirect applications when the human society is unconsciously entangled and could not find an escape route from the so called ‘artificial’, in other words got trapped with the ‘artificial’.

By the same time the consumption of innumerable inorganic substances as medicines when they do not have a decaying process along with the metabolic functioning of the human body, thereby greatly increase the proportion of ‘artificial’ in each and every human physiology thereby greatly reducing the proportion of natural.

On the other hand, ignoring the objective realities of ‘artificial’ the wider encouragement for the usage of organic substances, as if turning the lives towards ‘natural life’ is nothing but an ‘absurdity’ and such attitudes have greatly increased the further etching of nature thereby rupture of great natural processes for the sake of pseudo mental satisfaction while enjoying human comforts and physical facilities coupled with stupidity in the understanding of ‘artificial’.

In this sense, the production of organic substances and materials in multifarious bizarre forms and to conclude that as the expressions of natural and aesthetic sensitivity indicates yet another sheer absurdity associated with ignorance of the understanding of ‘artificial and natural’ and thus indicating such expressions as a whole towards crude insensitivity with respect to nature.

Now the tendency of the intellectual community in all the practicalities to adopt all the artificial substances invented by the scientific community and at the same time while projecting themselves as nature lovers by various productive expressions, indicates a sheer pretension and the exploitation of not only all the human values but also all the gentle, delicate and true sensitivity of the society and therefore it becomes an inevitability to define artificiality from an altogether different plane.

Almost all the practices and especially all the scientific practices of the society, as on today, sharpen the question, ‘whether man belongs to nature or nature belongs to man?’

The true richness and the synchronism of nature could be understood only if a situation of nature independent of human could be imagined. At the same time only the same synchronism of nature and the great metabolic activities of nature have created humans on this earth and the purpose of which is best known only to nature. It is an obvious fact that man can never survive even a moment without nature around, which is being consistently utilized, enjoyed, caressed, explored, amazed, protected, exploited, destructed and destroyed.

That is in the great course of multifarious forms of interaction of man with nature, it could be understood that there is a great mutual exchange between man and nature.

The true distinction between artificiality and natural could be discerned only with the perception of nature on its own and the right of nature to exist as ‘something in itself’.

With this understanding we can now try to define natural and artificial;

On the great course of consistent mutual exchange between nature and mankind, all the perceptions and practices that are providing advantages to man and disadvantages to nature are ‘artificial’; the exchange becomes unfair and thus would lead the mind-set towards destruction of ‘self’ and the mankind towards self destruction.

But at the same time all such exchanges that have been assumed as giving advantages to man while giving disadvantages to nature are in a true sense giving only disadvantages to man with a simple fact that man can never survive without nature.

All the perceptions and practices that provide mutual advantages on such an exchange only would be ‘natural’; when the exchange becomes fair and would lead the mind-set towards realization of ‘self’ and the mankind towards ‘existence’ and live in harmony with nature.

In the process of ‘self realization’ that is widely known as ‘soul realization’, one can never avoid the above said reality in cultivating the mind and practices to distinguish the artificiality and natural in the mind, which is the origin for all the artificial practices and thus becomes the great barrier in the realization of soul.

All naturals in mind and practices would lead towards ‘realization of soul’; whereas all artificial in mind and practices would lead towards ‘destruction of soul’.

Humans make great many exchanges among themselves when one part of such an exchange may become advantageous and the other may become disadvantageous and this exploiting attitude is being recognized as the intelligence of the one who becomes advantageous.

But the reality is that the advantage attained by a man or a group of people while providing disadvantage to another man or group could never be recognized as intelligence; but could be only recognized as stupidity since the man who is recognized with the so called intelligence, is in fact giving disadvantage to his self by actually killing his soul.

The conceptualization of the contradiction between artificial and natural could only be done on a very broader sense and could never be carried out within the narrow limits of plastic commodities and wooden commodities, when this attitude shows yet another absurdity in the productive practices of mankind.

On the other hand when man is nothing but the product of nature and simply nature is the origin of all the multitudes of artificialities, in the great course of development of nature along with mankind all the artificial become a part of nature on an interaction towards a ‘unity’ and on considering the dynamism of further growth of mankind along with nature there happens a ‘fusion of the contradiction’ between ‘artificial’ and ‘natural’ and when man is a form of nature, then it becomes an obvious fact that ‘artificial’ is also a form of ‘nature’.