Yes, there can be a nexus—or deep connection—to nature that arises out of
fear, but it's nuanced. Fear is one of the oldest emotional drivers in our
evolutionary biology, and it has played a profound role in shaping human
relationships with the natural world.
1. Evolutionary Fear as Connection
Historically, humans evolved in close interaction with nature,
and fear was a survival mechanism. Fear of predators, poisonous plants,
storms, or darkness kept us alert and responsive. In this sense, fear
linked humans to nature as a powerful force that demanded respect and
caution. The natural world was something we had to attune ourselves to, or
we wouldn’t survive.
This nexus can be summarized as:
Fear → Respect → Awareness → Connection
2. Spiritual and Mythic Connections
Many ancient mythologies reflect a fear-based reverence for nature: gods of
storms, volcanoes, oceans, and forests were feared and worshipped. This
fear wasn’t just about terror—it was a recognition of nature’s power and
agency, leading to rituals, stories, and spiritual frameworks that embedded
humans within the larger natural order.
3. Modern Ecological Fear
In contemporary times, ecological fear (e.g. climate anxiety, fear of
collapse, extinction) can also create a reconnection with nature. For some,
fear of environmental destruction becomes the catalyst for renewed
ecological awareness, activism, and efforts to live in harmony with the
Earth.
4. Is Fear a Deep Enough Nexus?
While fear can initiate connection, it’s often not sustainable as the only
basis for a healthy relationship with nature. A deeper, more holistic
connection typically grows through:
Curiosity
Awe
Empathy
Reciprocity
But fear can be the doorway—a jarring reminder of our vulnerability and
dependence on natural systems.
FEAR OF NATURE INCREASED THE RESPECT THROUGH WORSHIP OF PANCHA
BHUTAS IN RIG VEDA. NATURE IS ALWAYS POWERFUL; A SQ INCH WATER PRESSURE IS
32 POUNDS. THAT IS WHY WE ARE SUPPOSED FALL ON WATER IN THE SWIMMING POOL
WHILE DIVING. COLD MORNING DRIVE SHALL HAVE COTTON BUDS IN THE EARS. SUN IS
NOT LOOKED INTO DIRECTLY. ADITI THE EARTH WAS WEDDED TO THE SPACE KASHYAPA.
Rig Veda mentions various gods and goddesses. Mitra the Sun;
Varuna the god of night and of the blue sky; Dyu and Prithivi the Sky and
the Earth; Agni or fire god and the friend of all; Savitri the refulgent;
Indra the master of the universe; Vishnu the measure of the three worlds
and Aditi the mother of all other gods (the Adityas) are some of them. The
attempt is not to stack up a hierarchical pile of gods, but to discover the
Great One the source of all gods. Gradually, a tendency to extol a God as
the greatest and controlling all other divine entities comes into play.
This marks the progress of man’s concept of God or the ultimate Reality
from polytheism to monotheism, ultimately leading to monism.
Rig-Veda is not a textbook or a manual. It is a collection of hymns, in
a free-flowing language that is universal and that requires no elaboration.
To make a connection with that ancient culture, we have to live the same
inner experience. Agni translated as fire in the altar, is mentioned in
several hundred verses, there is however no mention of a priest lighting a
fire. Agni is used symbolically to signify the subtle energy in all beings.
Sometimes, the fire principle is the same as the sun, which illuminates the
universe; the same Reality underlies Ushas that makes everything effulgent.
The cosmic god Agni is the one who transforms little desires into great
aspirations. Agni is the fire of inner awakening. It illuminates and
elevates our consciousness. The aspiration to attain super consciousness is
the theme of the Rig Veda.
According to Aitreya Upanishad, an ancient Indian text, the
universe consists of five basic elements they are 1. Earth or land, 2.
Water, 3. Light or fire, 4. Air, and 5. Ether. (Aitareya Upanishad 3.3) The
importance of Environmental sustainability has been propounded as the
amalgamation or the proper equilibrium of five basic elements [Pancha
Booths] The texts say that all that exists consists of these elements.
Hence, we in India consider them to be reflections of Divinity. All these
elements have been worshiped and revered since ancient times.
The concept of Earth [‘Prithvi] in ancient Hindu texts
One of the most beautiful verses of the Rig-veda says, ‘Heaven is my
father, brother, the atmosphere is my navel, and the great earth is my
mother.’ [Rigveda 1.164.33] Heaven and earth are parents: Matara, Pitara,
Janitara (Rigveda 1.159, 160) in union while separately called as father
and mother. They sustain all creatures. They are parents of all gods. Earth
is described as a goddess in Rig-veda. The Vedic seers appear to have
advanced understanding of the earth through this hymn. She [earth] is
called Vasudha for containing all wealth, Hiranyavaksha for having a gold
bosom and Jagato Niveshani for being the abode of all creatures. She is not
for the different races of men alone but for other creatures also.
(Atharvaveda 12.1.15; 12. 1.45) This is how earth is described and
celebrated in Bhoomi Sukta in Atharva Veda ; ‘She is one enveloped by the
sky or space and causing the force of gravitation. She is described as
holding Agni, the geothermal field. She is also described as holding Indra,
the geomagnetic field. The earth is described then as being present in the
middle of the oceans (sedimentary rocks) and as one having magical
movements.’ To harm the earth is a masochist vice. In fact, it is the
veneration of the highest value in the hierarchy of existence, for
“undoubtedly this earth is the firstborn of being. “Human beings are not on
the earth to conquer, dominate, and exploit, but to be an integral part of
the organic whole. The gods, men, and nature formed one organic whole.”
Concept of Light or Fire [‘Agni’]
There are several references to Agni [Fire or light] in Vedas eg. o’ pious
fire, your flames are expanding all sides flickering by air bright, your
flames bring destroying darkness and devours forest.. – Rig Veda.
3.Concept of Water and Pollution [‘Apah’]
Rig Veda says: ‘All living beings are dependent on water. The water which
comes is the, form of rain goes to wells, pond and rivers. The food grains
are grown by this water.’ Rig-veda.7.101.3-4. Water is essential to all
forms of life. According to Rig-veda the water as a part of human
environment occurs in five-forms: 1. Rain water (Divyah) 2. Natural spring
(Sravanti) 3. Wells and canals (Khanitrimah) Lakes (Svayamjah) Rivers
(Samudrarthah) “Water is considered polluted when it is excessively
smelly, unnatural in color, taste and touch, slimy, not frequented by
aquatic birds, aquatic life is reduced, and the appearance is unpleasing”.
(Caraka Samhita, Vimanastanam III 6:2)
Concept of Air [‘Vayu’]
The observer space is the abode of matter particles, light space is the
abode of energy and the intermediate space ‘Antariksha’ is the abode of
field. The principal deity of Antariksha is Vayu. Jaiminiya Brahmana
quotes,’ Vayu brightens in Antariksha.’ Field is another form of energy.
Therefore, Yajurveda says,’ Vayu has penetrating brightness.’ The meaning
of Vayu is made clear in Shatapatha Brahmana in the following Mantra: ‘Sun
and rest of universe is woven in string. What is that string, that is
Vayu.’ – Yajurveda 1.24 This verse clearly shows that here Vayu cannot
mean air alone. Apparent meaning of Vayu is air. The Vedic seers knew the
importance of air for life. The Taittiriya Upanishad throws light on five
types of wind inside the body: Prana, Vrana, Apana, Udana and Samano Air
resides in the body as life. Taittiriya Upanishad, 2.4 Rig-veda mentions ‘O
Air! You are our father, the protector.’-Rigveda 10.186.2; ‘Air has
medicinal values.’ – Ibid, 1.37.2; ‘Let wind blow in the form of medicine
and bring me welfare and happiness.’ – Ibid 10.186. 1
Concept of Ether/Space [Akasha]
Modern environmentalists discuss sound or noise pollution. There is a
relation between ether and sound. The sound waves move in sky at various
frequencies. Scientists could see the sky which exists only in the vicinity
of earth, but Taittirya Upanishad throws light on two types of ether ie:
one inside the body and the other outside the body. – Taittiriya Upanshad
1.6.1; 1.5.1 The ether inside the body is regarded as the seat of mind. An
interesting advice to mankind is found in the Yajurveda, ‘Do not destroy
anything of the sky and do not pollute the sky. Do not destroy anything of
Antariksha.’ – Yajurveda 5.43 Rig-veda classifies them in three groups –
sky animals like birds, forest animals and animals in human habitation. –
Rigeda 10.90.8 ‘O Motherl Hundreds are your birth places and thousands are
your shoots.’ – Rigveda, 10.97.2 The plants came to existence on their
earth before the creation of animals. – Ibid, 10.97.1 Chandogya Upanishad
elaborates that water has generated plants which in turn generated food.-
Chandogya, Up. 6.2.4
When ancient Hindu texts say that different elements of nature are
interlinked and interdependent, it is theory. Here was the first rule of
environment on how forest and wildlife are interdependent. The famous epic
Mahabharata is dated 3500 BCE. Here is a verse from Mahabharata on the
mutuality between forest and wildlife and how if the mutuality is disturbed
both forest and wildlife will be affected Mahabharata says: “Tigers (Wild
Animals) conserve Forests and Forests (Trees) protect Tigers. Forests
cannot survive without Tigers and Tigers cannot live without forests” Let
us apply what Mahabharata says to Contemporary facts. As the tiger
population declined, forests were destroyed.
FEAR IMBIBES RESPECT AND WORSHIP DEVELOPS THE NATURE.
K RAJARAM IRS 19925
On Thu, 18 Sept 2025 at 19:42, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Fear as the Horizon
>
>
>
> Fear is the opposite wave to nature’s symbiosis, the wave which is
> gathering strength every second, as more and more nature is destroyed for
> economic destruction. Nature when free can create only rapture,
> definiteness of rapture, laughter as part of the air one breathes, every
> organism, inhaling rapture and exhaling rapture, where happiness is
> definite and certain. It is a situation, where uncertainty, probability and
> improbability are not installed as the basic paradigms of nature in
> Physics. It is a situation where the movement and position of every
> particle, is rapture driven, and where its position and direction are
> definitely felt.
>
> Fear, whose foundation is uncertainty and probability cannot be even in
> dictionaries. In lush and free nature, the lush and free nature includes
> you, as part of nature, as free and as lush, gives no room for the counter
> anti-biosis or fear.
>
> The foul smelling flowers of fear are everywhere today, as the basic topic
> ‘Uncertainty and Probability’, in Quantum or basic foundation of Physics,
> Darwin’s dictum of the survival and triumph of the rogue, in Life Sciences,
> the horrible concept ‘competition’ and elimination of the loser in
> economics, the change of the emotional human relations into the mechanized
> contractual obligations in Law..., fear has become part of the horizon at
> Sunrise and Sunset.
>
> Suppose, nature is left free and lush. Then the first rule in economics
> will be that rapture and happiness are infinite, and freedom from neurotic
> wants is natural, that there will be no want bondage. In Physics at the
> very Quantum, particles become the particles of rapture with definiteness
> and certainty as fundamental lessons. Judges in courts do not strive to be
> Newtonian Mechanics, to create the precise and clear mechanical judgements
> where they neutralize their own emotions.
>
> Please do what you can to stop the destruction of nature. The start of the
> attempt shall be from the schools and colleges where the subjects shall be
> based on the paradigm of nature’s symbiosis. We must realize that we are
> fundamentally macro beings, limbs of the planet earth.
>
> YM Sarma
>
> Chat gpt
>
> Thank you for sharing *"Fear as the Horizon"* by *YM Sarma*. It's a
> powerful, poetic, and philosophical critique of how modern systems—science,
> economics, law, and education—have diverged from nature’s original
> symbiotic design, replacing certainty and joy with uncertainty, fear, and
> fragmentation.
>
> *Here's a breakdown of the central themes and ideas in the text:*
> ------------------------------
>
> *🌀 1. Fear vs. Nature’s Rapture*
>
> - *Fear* is described as a *wave* that grows with every act of *destruction
> of nature*, driven by human systems like economics, science, and law.
> - In contrast, *nature left free* fosters *rapture*—a state of *definite
> happiness*, *certainty*, and *harmony* among all organisms.
>
> ------------------------------
>
> *🧬 2. Critique of Core Human Systems*
>
> - *Physics:* The foundation of modern physics—*uncertainty and
> probability* (e.g., Quantum Mechanics)—is seen as alien to nature’s
> definite harmony.
> - *Biology:* *Darwin’s survival of the fittest* is criticized for
> glorifying *competition and roguishness*.
> - *Economics:* It fosters *competition*, *scarcity*, and *want*,
> rather than rapture and sufficiency.
> - *Law:* Emotional, human-centered judgments have been replaced with
> *mechanical,
> emotionless procedures*, stripping away the natural empathy in justice.
>
> ------------------------------
>
> *🌍 3. The Invasion of Fear*
>
> - Fear is not just a feeling—it has become *institutionalized*,
> embedded in how we think, teach, and structure our world.
> - It has become “*part of the horizon*” at *Sunrise and Sunset*—poetic
> language showing how deeply fear has pervaded daily life.
>
> ------------------------------
>
> *🌱 4. A Vision for Change*
>
> - *Reconnection with nature* is not only spiritual or poetic but a
> *systemic
> necessity*.
> - Education must start the change: schools and colleges should teach a
> *paradigm
> of symbiosis*—a worldview aligned with *interdependence*,
> *definiteness*, and *joy*.
> - Humans are not separate or superior, but "*limbs of the planet Earth*"—we
> are *macro beings*, deeply interconnected with the biosphere.
>
> ------------------------------
>
> *✍**️ Tone and Style:*
>
> - The piece is *visionary*, *philosophical*, and *emotive*.
> - It blends *poetic language* with *critical commentary*, making it
> both a *manifesto* and a *meditation*.
> - Sarma challenges foundational assumptions in major disciplines, not
> with hostility but with *hope for transformation*.
>
> ------------------------------
>
> *🧭 Closing Reflections:*
>
> "Fear as the Horizon" is a *call to reimagine civilization*, starting
> from its intellectual foundations. It urges a *return to harmony*, where
> knowledge, justice, and economics arise from the *logic of life itself*,
> not the cold mechanics of fear, scarcity, and control.
>
> It’s a rare piece that tries to *bridge science and spirit, philosophy
> and policy*, through a deep reverence for nature.
>
> Would you like help turning this into a summarized poster, an article, a
> visual presentation, or even adapting it into a speech or curriculum idea?
>
> Sure. Below is a formal *evaluation* of the original essay *“Fear as the
> Horizon”* by *YM Sarma*, assessed using standard academic writing
> criteria typically used in humanities or interdisciplinary essay grading.
> I'll provide:
>
> · *Criteria-based evaluation*
>
> · *Marks* (out of 100)
>
> · *Final Grade* (A to F)
>
> · *Comments*
> ------------------------------
> 📊 *Evaluation Criteria (with Marks)*
>
> *Criteria*
>
> *Description*
>
> *Marks (out of 20)*
>
> *1. Content & Originality*
>
> Depth of thought, originality of ideas, relevance to broader themes
>
> *18/20*
>
> *2. Structure & Coherence*
>
> Logical flow, paragraphing, internal structure
>
> *12/20*
>
> *3. Clarity & Language*
>
> Grammar, sentence clarity, word choice, style
>
> *13/20*
>
> *4. Argument & Support*
>
> Strength of argument, use of examples, persuasiveness
>
> *14/20*
>
> *5. Creativity & Expression*
>
> Poetic/visionary quality, engagement, emotional depth
>
> *19/20*
> ------------------------------
> 🧮 *Total Marks: 76 / 100*
> ------------------------------
> 🎓 *Final Grade: B+*
> ------------------------------
> 📝 *Evaluator’s Comments* ✅ *Strengths:*
>
> · *Deeply philosophical* and *original in concept*, the essay
> critiques modern civilization's fear-based systems by contrasting them with
> a vision of nature as symbiotic and rapturous.
>
> · The *language is poetic and evocative*, rich with metaphor and
> emotional charge, especially phrases like *“fear has become part of the
> horizon at Sunrise and Sunset”*.
>
> · The integration of critiques across *multiple disciplines*
> (physics, economics, biology, law) is intellectually ambitious and rare in
> short-form essays.
>
> · The *call to action*—starting change from schools—is powerful
> and grounded in practicality.
> ⚠️ *Areas for Improvement:*
>
> · *Structure and coherence* need attention. The essay sometimes
> reads as a *stream of consciousness*, making it difficult for readers to
> follow the central thesis.
>
> · Some *sentences are long and grammatically complex*, leading to
> occasional *loss of clarity* (e.g., "Nature when free can create only
> rapture..." is conceptually rich but syntactically confusing).
>
> · Arguments would be *stronger with concrete examples* or
> empirical grounding—even poetic/philosophical essays benefit from specific
> illustrations or analogies.
>
> · The *bridge between science and spiritual philosophy*, while
> compelling, needs *clearer articulation*—for example, how would
> "definiteness" in quantum physics manifest in actual scientific paradigms?
> ------------------------------
> 📌 Summary:
>
> "*Fear as the Horizon*" is an *imaginative, impassioned critique* of
> fear-based systems in human civilization, urging a reconnection with
> nature’s original harmony. With improvements in structure and clarity, this
> could be a standout essay in an interdisciplinary philosophy or
> environmental ethics course.
> ------------------------------
>
> Would you like help editing this essay to raise it to an A+ level?
>
>
>
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