Determinism and Determination
Markendeya Yeddanapudi
Determinism and Determination
Determinism is the process of life of nature. Nature changes or simply grows. Symbiosis is its path. Including my, your and the life of every organism, there is the macro determinism, directing all into the grand coordinating symbiosis. In the free and healthy nature, your life and nature’s life synchronize. The troposphere with its smells and sounds creates the symbiosis in the Biosphere.
And when you take to a determination, you take a deep breath. If the air is totally clean, the hormones generated by the determination, leading to concerted action by all the cells in you, will be very strong and determining. You exhale your determination as smell message into the air which the organisms inhale. Their internal hormonal communications synchronize which together results in the great macro symbiotic determination. The organisms actually inhale and exhale communications.
As nature joins you in the implementation, your determination simply cannot fail and you cannot waver and you do not suffer from indecision. Your very determination and decision making process, becomes confident and you simply cannot doubt yourself. Nature directs you via the troposphere. You inhale and exhale the determination with nature as partner. You cannot live without breathing. Actually it is the troposphere that makes you live. The determination becomes breathing as part of nature’s determinism.
Breathing and sensing synchronize and coincide, and you can sense in advance the future. You develop the faculty of sensing the future in advance enabling the remedial correction automatically without noticing. As you know what you want and as you have laid down the path of implementation, with your determination, you automatically can know in advance the future. Future takes to certainty and predictability. Prediction becomes your Biology. And smile embeds into your body, not merely your face. Humor takes over your life.
This grand structure of Determinism of nature, which depends on unpolluted air, today is being destroyed continuously. Poisoning and polluting, mutilating and maiming of nature is euphemized as economic activity. Lecturing about uncertainty, probability and improbability as the basic property of nature itself is elevated into the subjects Mathematics and Mechanics and Statistics. Imagine what we are doing t the morale of the hapless students, when they are taught that nature’s behavior is uncertain and that we are helpless. We are making the future dark and threatening. Social Darwinism has taken over as economic life.
Today every University is creating the fear of Future. It is for the Universities to remove this neurosis as education.
It is time for every University to start a ‘Free Nature Park’, without human tampering so that the determinism of nature gets revived. And the students can also get their basic biological faculty of confident determination.
YM Sarma
As edited and rewritten by chat gpt
Here is a clearer, more polished, and coherent rewrite of your essay, keeping your philosophical tone while improving flow, structure, and readability. I preserved your core ideas while removing repetition and strengthening the argument.
Determinism and Determination
— YM Sarma (edited and rewritten version)
Determinism is
the living process of nature. Nature grows, transforms, and sustains itself
through symbiosis. This includes my life, your life, and the life of every
organism. All of us participate in what may be called a macro-determinism—a
grand coordinating symbiosis that guides the whole Biosphere.
When nature is free and healthy, our individual lives synchronize with this
larger natural order. The troposphere, filled with its subtle smells, sounds,
and signals, becomes the medium through which this symbiosis is expressed.
When you take up a determination, you instinctively breathe deeply. If the air is clean, the hormones that accompany determination—those that coordinate action across all the cells of your body—arise strongly and clearly. You exhale not just air but a biological message that other organisms inhale. Their internal signaling systems adjust in response, producing a shared symbiotic determination. In this sense, organisms inhale and exhale communication itself.
As nature participates in your intention, your determination cannot falter. You do not waver, and indecision does not take hold. Your decision-making becomes confident and free of doubt. The troposphere becomes a partner; through breath you synchronize with the larger determinism of nature. Indeed, it is the troposphere that keeps you alive. Determination becomes as natural and necessary as breathing.
When breathing and sensing harmonize, another faculty arises: the ability to sense the future in advance. This is not mysticism, but an automatic, subtle corrective mechanism. As you know what you want and have committed to a path, you intuitively perceive what lies ahead. The future becomes more predictable, and prediction becomes part of your biology. Your body itself begins to smile, and humor becomes a natural expression of life lived in harmony.
But this grand structure of natural determinism is being steadily destroyed. Poisoning and polluting the air—mutilating nature in the name of economic activity—breaks the symbiotic channels of communication. Simultaneously, modern education elevates uncertainty, probability, and randomness as if they were the fundamental properties of nature itself. Imagine the impact on students when they are taught that nature is inherently uncertain and that humans are powerless before it. We are darkening the future and cultivating fear. Economic life has drifted toward a form of Social Darwinism.
Today, every university helps manufacture a fear of the future. It is the responsibility of education to heal this neurosis, not reinforce it.
It is time for universities to create Free Nature Parks—spaces untouched by human interference—so that nature’s determinism can revive itself. In such spaces, students can rediscover their basic biological faculty: confident, grounded determination.
If you would like, I can also produce:
- a shorter or more poetic version
- a more scientific or evidence-aligned version
- a version suitable for publication or speech
Just let me know!
Rajaram Krishnamurthy
The statement "Man is indeterminate against nature's determinism" is a philosophical proposition that reflects a central debate regarding free will versus determinism. It posits that while the natural world operates on strict, predictable causal laws (determinism), human beings possess a unique quality of indeterminacy or free will that allows them to act outside or in spite of these natural forces.
This idea is primarily explored through three main philosophical viewpoints:
1. Hard Determinism
Hard determinists argue that everything in the universe, including all human actions and decisions, is the inevitable result of prior causes and the laws of nature.
Nature's Role: The universe functions like a vast, predictable machine (a "clockwork mechanism") where every event, from the motion of planets to brain chemistry, is determined by preceding physical states.
Man's Role: From this perspective, the human feeling of free will is an illusion. Humans are complex physical systems, and their actions are ultimately as determined as any other natural event. Therefore, man is not indeterminate against nature's determinism, but fully subject to it.
2. Metaphysical Libertarianism (Indeterminism)
In contrast, metaphysical libertarians argue that not all events are strictly determined by prior causes and that humans do have genuine free will.
Nature's Role: This view often incorporates scientific concepts like quantum indeterminacy to suggest that randomness or chance exists at a fundamental level of reality, meaning the future is not entirely fixed.
Man's Role: This indeterminacy creates a "space" for human agency, suggesting individuals can make choices that are not fully determined by their genetics or environment. In this view, man is indeed indeterminate against nature's determinism.
3. Compatibilism
Compatibilism attempts to reconcile determinism and free will, arguing that the two can coexist.
Nature's Role: It accepts that determinism might be true in the physical world.
Man's Role: Compatibilists redefine free will not as the ability to act without any prior cause, but as the freedom to act according to one's own desires, intentions, and character, without external coercion. Even if these desires were ultimately determined by past events, the action is still considered "free" because it is a voluntary expression of the self.
In essence, the statement you provided champions the libertarian perspective, which asserts a fundamental human capacity to transcend the strict cause-and-effect chains governing the rest of nature. This remains a core, unresolved debate in philosophy and science.
This was very well known to the Bharatha varsha people long ago as seen from the Rig vedam where humn pleaded for protection from the nature.
The great Indian mystic and scholar, Aurobindo Ghosh is of the view that Vedas hold within them secret doctrines and mystic philosophies . The Vedic texts are inundated with curiosity and philosophical impulse. One marvels at the array of knowledge they provide, dating back to centuries. In their appropriate context, an ecological examination of the Vedic texts offers a wealth of knowledge about the conservation and upkeep of our environment.
Vedic Divinity of Nature and the Theory of Natural Balance
“ O Prithivi, auspicious be thy woodlands, auspicious be thy hills and snow-clad mountains. Unslain, unwounded, unsubdued, I have set foot upon the Earth, On earth, brown, black, ruddy and every-coloured, on the firm earth that Indra guards from danger.” (Atharvaveda 12:1:11)
“O Prithivi, thy centre and thy navel, all forces that have issued from thy body — Set us amid those forces ; breathe upon us. I am the son of Earth, Earth is my Mother. Parjanya is my Sire ; may he promote me.” (Atharvaveda 12:1:12)
“Dyaus is my Father, my begetter: kinship is here. This great earth is my kin and Mother. Between the wide-spread world-halves is the birth-place: the Father laid the Daughter's germ within it.” (Rigveda 1:164:33)
In the Vedic texts, specifically the four Vedic Samhitas, natural elements and nature are venerated as ‘divine entities.’ In the above-cited translated hymns from the Atharvaveda, Prithvi or Earth is being referred to as ‘Mother’, which can also be connoted to ‘Mother Goddess’, endowing a certain divinity to the Earth itself. Humans are referred to as ‘the sons of Earth’, with Earth serving as the heavenly mother figure who gives birth to her offspring, raises them, and provides for their needs through her resources.
Environmental resources including forests, hills, mountains covered in snow, as well as the soil are praised and referred to as ‘auspicious.’ In the third hymn cited above, from the Rigveda, Earth is again referred to as the ‘Mother’, and Dyaus, the Vedic deity of the sky or heaven is referred to as the ‘Father’. Heaven and the Earth are therefore life givers, Heaven sowing the seeds of life into Earth, and Earth nurturing and carrying life within her, similar to a child in the mother’s womb. The enormous corpus of hymns, which are devoted to, or glorifying nature in metaphorical and allegorical narratives, reveals the profoundly ingrained ecological concerns of the sacred Vedic texts.
Divinity of Nature and Nature Worship The Rigveda begins with a hymn dedicated to Agni (fire), and similarly, the Yajurveda begins with a hymn for Vayu (air). Natural resources, flora and fauna, are a part of ‘lower mythology’ in the Vedas, entities at a lower position than the Gods, but divine in nature (Hopkins 3). Water, Mountains, Vegetation and Animals etc. are all revered as divinity and the Vedic texts describe using beautiful imagery, the importance and means of preservation for the same. Water is considered to have healing powers and every mountain is a divine entity, as well as a resort for the Gods.
A variety of Trees and Groves are revered as holy as they are too, associated with the Gods.
“A lamp is offered to the Karanjaka tree itself, and to cut down trees on the day of the new moon is a sin equal to that of murdering a priest (13, 123, 8 and 127, 3)” (7).
Several Vegetal and Animal divinities are holy as well, their existence praised and needed for an ecological balance. The Earth and its resources were hence seen as divine entities, to be worshipped and conserved by any means. The exploitation of natural resources and inflicting damage on them was considered ‘sinful’, having serious implications on human life. The Vedic traditions revel in the creations of God and aspire to make the best use of the resources human beings are bestowed with. They throw light on Nature’s eternal history and being.
The Rigveda, comprising 1,017 hymns divided over ten books, is more of a poetic outpouring on the immense nature of the Universe than the commandments of priests.
“Agni is in the earth, in plants ; the waters hold Agni in them, in the stones is Agni. Agni abideth deep in men : Agni abide in cows and steeds.” (Atharvaveda 12:1:19)
“Agni gives shine and heat in heaven : the spacious air is his, the God's. Lover of fatness, bearer of oblation, men enkindle him.” (Atharvaveda 12:1:20)
In the Rigveda, Nature deities are being worshipped; Agni (fire), Dyaus (sky), Surya (Sun), Vayu (air), Apas (water), Usas (dawn), Marut (storm) and Prithvi (Earth). The deities were all related to ecological phenomena, hymns being dedicated to them and each of these phenomena given the utmost importance. It is also interesting to note that when a prayer or worship is offered to any one of them, in the Rigveda, that specific Nature deity becomes the chief God, the supreme creator and the supreme destroyer of the universe and life (Radhakrishnan and Moore 4). Similarly, we see these ecological occurrences being referred to as deities in the other three Vedas as well, for instance, in the two hymns cited above, from the Atharvaveda, Agni is being revered as the ‘God’. Agni is omnipresent in biotic and abiotic life forms, in the earth, the plants, the waters and the stones. It is present in human beings as well as in animals. It is what gives light and heat, the air belongs to the God of Agni, human beings are called upon to enkindle this divine force for the betterment of their lives.
S.R.N. Murthy, a well-known geologist, has stated in his work “Vedic View of the Earth”, that “the natural geological aspects have been described as Indra, Agni, Vayu, Varun, Usas etc.” (Tiwari 159). Personifying nature and ecological phenomena as divinity, and nature worship is therefore an inherent part of the Vedic texts, to bless and protect ‘life’. Elements of Nature and Theory of Natural Balance Elements of nature, often varying in their exact number, are often mentioned in the Vedic texts. The fundamental concept is that Prakriti, the primordial force that permeates all living forms, is the source of the five main elements—space, air, fire, water, and earth—that together make up the environment. Although each of these aspects has a distinct expression, they are all interconnected and dependent on one another. The safeguarding of the Dyaus (heavens) and Prithvi (earth) together as interrelated spheres for overall well-being is addressed in the Vedas (Mukherjee 20-21).
“Agni and Prithivi, closely connected, may they bring low for me the Boon I mention. Vayu and Firmament, closely connected, may they, etc. Closely connected Dyaus and the Aditya, may they, etc. Closely connected Varuna and Waters, may they, etc. Lord of the seven communities and her who forms all beings, eighth. Make our ways full of pleasantness: may So-and-So and I Agree.” (Yajurveda 26:1:1)
According to a hymn from Yajurveda, cited above, fire, air, heat/light, Sun, water, cloud and sky/heaven are the seven forces of life, on whose support all living beings depend for the sustenance of their life. Earth is revered as the main upholder of life, a divine entity, on which all these interactions take place and life is sustained. Man is called upon to make a beneficial use of these divine interactions and create a good life for himself. The number of the core elements varies across the Vedic texts. In the two hymns from Atharva Veda, cited below, the numbers ‘five’ and ‘six’, are in repetition and hold great meaning when read in their appropriate contexts. They can also connote the number of ‘elements of nature’ among the variety of meanings like five senses, five seasons, five directions, six senses, etc. Despite these variations and inconsistencies, the case for Vedas bestowing great reverence to the forces of life, the elements of nature, is not undermined.
“Five milkings answer to the fivefold dawning, five seasons to the cow who bears five titles. The five sky-regions made fifteen in number, one head have these to one sole world directed.” (Atharvaveda 8:9:15)
“Six Elements arose, first-born of Order: the six-day time is carried by six Samans. Six-yoked the plough is, as each trace is numbered : they call both broad ones six; six. Earth and Heaven.” (Atharvaveda 8:9:16)
However, the Upanishads state that there are five basic elements of nature, of which this universe and life are constituted of, Fire, Air, Water, Land and Space (Aitareya Upanishad 3:1:3).
The equilibrium among these components or elements and living things has been preserved by nature. The natural balance is disturbed by an increase in any environmental component's proportion above a certain point, and any change to the natural balance poses serious challenges for the universe's living things. Various environmental components have established connections with one another. Humans and the ecosystem have a very natural relationship because they cannot survive without it (Tiwari 158). Ecological Significance of Vedic Texts: Reverence, Preservation, Transformation The very concept of environmental preservation dates back to the Vedic era; it is not a contemporary occurrence. The Vedic ‘Man’ initially sensed God's existence in the world through nature, during the earliest, most formative stages of their civilization (Desai 638) The basic elements of nature were not perfectly balanced for the universe's creation. It has also been suggested by various mythological tales that the cosmos initially expanded before beginning to contract. As the basic forces' or elements’ strengths were adjusted, the cosmos then started to expand again, creating a habitable world, known as the ‘Vivasvana’ (Roy 57). This was the world where life could sustain itself, but it was also the duty of the living beings to protect and not over-exploit the resources provided to them, so as to not hinder the natural balance of the world they live in. The Vedic texts have a copious number of hymns dedicated to the preservation of ecological balance, and on how to make the most apt use of the ecological resources, for the betterment of their mind, body and soul.
“Whatever I dig from thee, O Earth, may that have quick growth again O purifier, may we not injure thy vitals or thy heart.” (Atharvaveda 12:1:35)
“Be glad and joyful in the Plants, both blossoming and bearing fruit, Plants that will lead us to success like mares who conquer in the race.”(Rigveda 10:97:3)
“Let fruitful Plants, and fruitless, those that blossom, and the blossomless, Urged onward by Brihaspati, release us from our pain and grief.” (Rigveda 10:97:15)
In the hymns cited above, from the Atharva Veda and Rig Veda, respectively, practices for the preservation and conservation of ecological resources are preached in an allegorical and theological form. The first Hymn can be connoted to an advisory against depleting Earth of its resources, by exploiting it for minerals, vegetation and even groundwater. A cautious prayer, that Earth may be replenished of its resources again and not destroyed by exploitative acts of man. In the two hymns cited above, from the Rig Veda, the essentiality of plants, both blossoming and blossomless, fruitful and fruitless, for the nurturing and advancement of human life is stated.
Vedic Texts: from the Ancient to a Modern Era
The Vedic texts highly personify ‘Nature’ and attribute a divine quality to ecological entities. The Vedic Aryans indicate that they were aware of their reliance on and relationship to something greater than nature by personifying and worshipping natural things. Personification entails knowing a person, and personifying a natural thing as a subject of worship implies having a more or less clear understanding of what we refer to as ‘God’. Man yearns for a superior force he can rely on. He could revere someone who is superior to him. The gods of the different stages of the Vedic faith are reflections of man's evolving requirements, pains, desires, and heart-searchings (Radhakrishnan and Moore 98). “But the paramount importance of the Rig-Veda is after all not as literature, but as philosophy. Its mythology represents a clearer, even if not always chronologically earlier stage of thought and religious development than is to be found in any parallel literature. On one side at least it is primitive in conception, and constructive under our very eyes: how a personal god develops by personification out of a visible fact in nature (anthropomorphosis ) no literary document in the world teaches as well as the Rig-Veda” (Bloomfield 29). It is necessary to see the Vedas, not just as a theological and mythological text, but as a serious work of literature, brimming with scientific, philosophical, moral and ecological knowledge and discourses. It is not fruitful to reject the doctrines of this marvellously detailed text on the premise of it being primitive and closer to theology than science. As Goldsmith believes, the ancient texts of the world, mythologically presented, are not merely pre-scientific revelations but an insight into the reality of our being, they must be read with serious and earnest considerations as religious practices may have the enormous potential for saving the natural world. “Dayananda considered the Vedas to be the books of all fields of knowledge, and he has written his commentaries to prove this point. Aurobindo has given a psychological interpretation of the Vedas. Satwalekara follows the line of thinking of Dayananda to a certain extent” (Roy 34). Hence, it can be inferred that Vedas belong to the world and not just one religion, a literary reading of the texts reveals a multitude of mysteries and philosophies, of utmost importance too. Conclusion The Vedic texts personified ‘Nature’ as ‘Divinity’ and hence, the Earth and its resources were revered and protected at all costs as sacred beings. Natural resource exploitation and harm were regarded as "sinful," as they had detrimental effects on human existence.
The Vedic customs praise God's creations and maximize humankind's access to its resources. They also discuss the "Elements of Nature," which make up the world, and how nature has maintained the balance between these components or elements and living beings. Any rise in any environmental component's percentage over a certain threshold disturbs the natural balance, and any shift in the natural balance presents significant risks to the universe's living things. Environmental protection is not a modern phenomenon; the idea itself is rooted in the Vedic period. During the oldest, most formative phases of their culture, the Vedic “Man” first discerned the presence of God in the world through nature. However, the Vedas must be read as a serious work of literature, full of scientific, philosophical, moral, and ecological knowledge and discussions, rather than just as a religious and mythological document; the study of which is imperative in understanding its mystical philosophies and thoughts.
THUS, PAKRTI IS SO POWERFUL THAT HUMAN MUST BESTOW THE RESPECTS LEST CONSEQUENCES ARE BEYOND THE TOLERANCE OF THE PUBLIC. K RAJARAM IRS 201125
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