THE INTERDEPENDENCE OF OPPOSITES: Work and play, love and hate, day and night, up and down, north and south, big and small, high and low, pleasure and pain, man and woman, sun and moon, yes and no, right and wrong, good and evil, health and sickness, in and out, hard and soft, hot and cold, old and new, war and peace, quick and slow, young and old, life and death, awake and asleep, rich and poor, tragic and comic, for and against, truth and illusion, etc.

The duality of life would seem to be an indisputable fact, a condition not permitting any serious refutation. For what happens when we isolate the word 'big', say, from the existence of its antithesis, 'small'? - Simply that the word in question ceases to be meaningful. By itself and totally isolated from the word 'small', our adjective is reduced to a sound, the simple basis of a new word. We could speak of a big bird, a big house, or a big garden but, not knowing what 'big' meant, we would be none the wiser.

Thus we can see how absolutely interdependent the words 'big' and 'small' really are, how they can only serve a useful function when used in a mutual relationship. Once the polarities have been established, however, it is then possible to conclude a bird 'big' in relation to a speck of dust but 'small' in relation to a man; 'small' in relation to a house but 'big' in relation to a moth, and so on.

It should therefore follow that unless we accept the dualities of life as being interrelated, part of a larger whole, and even, in a limited sense, the key to the metaphysical nature of reality, we shall be perpetually deluding ourselves. In other words, without hate there can be no love, without death no life, without sadness no happiness, without pain no pleasure, without evil no good, without illusion no truth, without realism no naturalism, and without materialism no idealism.

Thus it can be assumed that a society which strives to remove what it regards as a detrimental or undesirable antithesis to a given ideal condition or concept ... is inevitably letting itself in for a lot of futile and pointless labour. A tolerable world isn't a place where things don't go wrong or where conditions are always pleasant, people happy, work agreeable, and health unimpaired; for that, believe it or not, would soon prove to be quite an intolerable one. But in order that people may experience pleasant conditions, a degree of happiness, a sense of purpose, and the joys of good health, a tolerable world will also include correlative experience of unpleasant conditions, sadness, absurdity, and sickness - to name but a handful of possibilities.

Hence when a person is feeling sad, he ought to face-up to the reality of his situation by accepting its rightful place and thereby bearing with it as a sort of passport to the possibility of subsequent happiness. Indeed, if he is something of a philosopher, and can sufficiently detach himself from his immediate sadness for a few seconds, he may even think along such lines as: 'Without this moment or hour of sadness, what happiness could I possibly expect today?' In doing so, he will be acknowledging the validity of what might popularly be described as a means to a desirable end.

Naturally, I don't mean to imply that people should think like this when inflicted with depressing circumstances, but simply that they should learn to acquiesce in their various uncongenial moods without vainly endeavouring to fight shy of them. For the trickery too often advocated by people who foolishly strive to rid themselves of an unhappy mood, as though secretly afraid to 'pay their dues', strikes me as little more than a species of intellectual perversion. If we were really supposed to lead one-sided lives, life would have been considerably different to begin with, and it is doubtful that man would have conceived of the dual concepts of Heaven and Hell, concepts which, on a more concrete level, are clearly relative to life on this earth, and to a life, moreover, which prohibits man from ever dedicating himself to the one at the total exclusion of the other!

Therefore it can be deduced from the aforementioned contentions that man's fundamental nature is typified by its capacity for experiencing seemingly contradictory phenomena, viz. happiness and sadness, good and evil, truth and illusion, which, if he is to do justice to both himself and his kind, should be accepted and cultivated according to his individual or innate disposition.

An author, for example, who may well be 'great' by dint of the fact that he accepts himself as a whole man, should reconcile himself to the logical contradictions, cynical statements, brash generalizations, callous accusations, superficial appreciations, cultivated vanities, dogmatic assertions, etc., which frequently appear in his writings (and constitute manifestations of his negative, or evil, side), in order to safeguard his integrity as both a man and a writer.