CHAPTER II.

THE FACTORS OF EMOTION.
(a) Beginning then with the simple, and pro- The Self Ceding thence to the more complex, as is the approved method of all expo- sition, we find as the first and most elementary factor of life— the SELF.
It is no mistake to call the Self the most elemen- tary factor. It is not possible to analyse it into anything which is simpler, more intelligible, more directly present to a living being. The Self, towards itself, combines in one ever-present mood — conscious or sub-conscious, deliberate or otherwise, but ever-present all the same — the three modes in which it (when individualised) grasps the world, viz.) those of cognition, desire and action. These three aspects are distinguishable in reference to the outer world. But the mood of the Self towards itself may indifferently be styled Self-consciousness (Self-knowledge, Self-cognition), or Self-feeling (Self-desire, the will to live), or Self-assertion (Self-manifestation). To say that " we think before
16 SCIENCE OF THE EMOTIONS.
and after," that the life of the self is made up of memories and expectations, is only to describe what accompanies it, what is involved with rather than in the Self and Self-consciousness ; to say this is not to analyse the Self into any simpler constituent elements ; it is not to show that the Self is made up of any elements which do not already pre-suppose it. It is the same with other endeav- ors to analyse the Self. 1 A myriad doubts may cluster about its nature ; there is not possible any doubt as to its existence.
But it is no use entering into further discussion on this point here. That discussion properly belongs to Metaphysic as distinguished from Psychology. It is enough for present purposes to say that the Self is the indispensable first basis of life.
^1% *fif%3 ST^ 3*5«3[ 3f ^r^%fcT I "None doubts, am I or am I not."2
(&) Indispensable to Life in the same degree
is the NOT-SELF, something other than
Not-Self. Self. When the world which is cognised
and desired and acted on as something
i As a general rule, the word * self ' is spelt in this work with a capital S when it is used for the Universal Self, and with a small s when for the individual self or JIva.
8 Bhamati, a commentary by Vachaspati on the Shariraka- Bha§hya of Shahkaracharya, (page 2, in the Bibliotheca Indica Series edition issued by the Asiatic Society of Bengal). The discussion of the metaphysical questions involved may now be pursued in The Science of Peace, ch. iv»
THE FACTORS OF EMOTION. 17
different from the Self has been named the Not-Self, the last name has been given to it. It cannot be reduced any further, even as the Self cannot be. Life is a Relation of which the two indispensable and only factors are the Self and the Not-Self. In this Relation appear the states which are dealt with next.
(c) Equally universally known and recognis- ed, and perhaps equally impossible to analyse into anything simpler, are Pleasure and Pain, the two Feelings proper, which, in alternation, are the constant accompaniments of the Self. Most psychologists assume a third state of the Self — Indifference. Vatsyayna seems to refer to such a third state as mo ha— by etymology meaning, apparently, * unconsciousness.' x To say the least, though practically, l indifference ' is also a fact, yet, theo- retically, analysis will always show in any specific case that ' indifference ' means only a very mild degree either of Pleasure or of Pain. For the purposes of this essay it is not absolutely necessary to determine whether there is such a third state
iNyaya-Bha§hya, IV. i. 3. He ranks moha side by side with rSga and dvesha, or love and hate, and not directly with pleasure and pain, but the psychological significance is obviously nearly the same. See also Yoga-Sutra and Vyasa- Bha$hya thereon, i. 11.
2
18 SCIENCE OF THE EMOTIONS.
or not.1 It is enough to be sure that the two states of Pleasure and Pain exist.
It was said just now that these two are " perhaps equally impossible to analyse into anything simpler." This was said in order to avoid opening up another discussion not immediately relevant at this stage. But it may be mentioned in passing that a slight but elucidative reduction of these into terms of the Self appears to be possible ; and a statement thereof may be found to be unavoidable later on.2 The full discussion, however, belongs to the Metaphysic of the Self.
(d) The next step is that with Pleasure goes
Attraction— Liking; with Pain, Repul-
Attraction sion_Dislike.s The mood of the Self
Repulsion, towards its attitude, its condition in
andllate ^e Presence °^ tnat which causes it
Pleasure is Desire, Attraction, Liking,
the wish to be nearer. The opposite mood,
1 Schemes of psychological triplets will be found in The Science of Peace, ch. xv, and the Pranava-vada (to be shortly published).
2 See ch. ix (6) infra.
* Yoga-Sutra, ii. 7,8, and Bhagavad-Gtta> iii. 34. For further references to Samskrt texts, see the collection at the end of