CHAPTER V.

THE SUB-DIVISIONS OF THE PRINCIPAL EMOTIONS.
Let us now try to follow out the complex developments of these comparatively simple Emotions with special reference to the desire- aspect of them.
i. The attraction felt to an equal is the desire
for union with the attractive object by
ing6 S^liove means of equal reciprocation. By
and its sub- reciprocation, because an absolute union
divisions. ig possible only bythe dissolution of
the forms enshrining and making separate the Jivas, of the forms through and in which only Love (as well as Hate) between Jiva and Jiva becomes possible. By equal reciprocation, because the two termini of the nexus, the two parties to the relation, being equal, neither has any net surplus to give away to the other, neither suffers from any net deficiency which could be supplied from the stock of the other. Only an exchange is possible. And the more varied the things exchanged, the more constant
48 SCIENCE OF THE EMOTIONS.
and rapid the intercourse, the more complete and all-sided the gratification of the requirements of each by the other, the greater, the more perfect the Love. But always only the more perfect— always only a greater and greater ap- proximation to perfection; never the perject, for that implies absolute identification wherewith Love ceases. And hence the mysterious (because un- analysed), never-gratified, ever-vague, ever more inward-receding longings of Love, the sex-love especially of early youth.
The degree of reciprocation, and the objects in regard to which it takes place, are the sources of the sub-division of this head of Emotion into many minor heads.
Desire for union, for harmony, by reciprocation in merely social matters, between per- Politeness, sons superficially acquainted, and shipLove mostly confined to the avoidance on proper, etc either side of acts which would make the other feel inferior and small, and the performance of such as would promote and strengthen the feeling of equality —such recipro- cation corresponds to that mental mood which is indicated by the word Politeness. Making way for and salutation of each other are instances of the physical manifestation of this mood.
A higher decree of reciprocation in matters deeper than those involved in ordinary social intercourse, underlies the Emotion of Friendship.
PRINCIPAL EMOTIONS. 49'
A Samskrt verse sums up the features of Friend- ship, rather prosaically no doubt, but in a way which very aptly illustrates and confirms the truth of the analysis which lies at the root of the present classification :
qfergjifii
" Six-fold is the characteristic of the friend : he gives and receives presents, confides and is entrust- ed with secrets, entertains and is entertained at feasts."
The prominent physical manifestation is the hand-shake and the arm-in-arm. * The«desire for union by means of the highest degree of reciprocation possible between human beings, possible in perfection only between two human beings of the opposite sexes at the present stage of evolution, of reciprocation covering all the departments of human life, is Love proper. The physical manifestation is the embrace, the constant association, and the living together of family-life.
ii. Attraction towards a superior where the
superiority is slight is Respect. Respect
Esteem ' w^ re£arc* t° some one quality or
Reverence, more, where the object of that Respect
Worship, |s mferior m other qualities, becomes
Esteem for the whole man. The
physical accompaniment is the p r a n a m a , the
bow.
4
50 SCIENCE OF THE EMOTIONS.
Where the superiority is greater the Emotion becomes Reverence, Veneration, finding expres- sion in 4 kneeling for a blessing,1 4 touching the feet,' ' bending. '
Where it is complete, as that of one who is regarded as the Creator, it becomes Worship, Adoration, appearing in ' prostration before the Lord. '
In the above three cases, the desire for union — which desire ultimately takes effect as imitation leading to equalisation, absolute union being impossible, as said before, without breaking up the material forms or u p a d h i s— is the desire for equalisation by receiving from the superior, as is manifest in the upturned hand of prayer in the case of worship, and is present, though not so expressly, in the other forms also. Attention may be drawn here again to what has been indicated before, that Emotion, like any and every other aspect or feature or element of individualised life, can never exist in the entire absence of ultimate reference to some material object, in the comprehen- sive sense, some not-self, be it matter of the physical earth or of the seventh heaven, the Satya- loka, which is capable of being given or taken by the Jiva who is the object of the emotion. Even such conventions of honor or insult as ' giving precedence* or * the higher seat/ ' taking the wall/ 4 passing to the right,' ' saluting first,' ' folding palms,' * uncovering/ or the opposite, though not
PRINCIPAL EMOTIONS. 51
possessing now any significance of direct (material benefit or otherwise,! had such significance in their origin and imply it now.
The stages through which a worshipper passes in his worship show the equalising Equalising power of Love in a remarkable way. Worship . At nrst he is chiefly conscious of the immense superiority of the object of his worship, and his longing for union finds ex- pression in the wish to submit himself to guidance to efface his difference : " Thy will be done, O Lord, not mine." The substitution of the will of another for his own produces in him a likeness to the object of worship, assimilating his own nature to that of the higher one, until he reaches the point where he is no longer conscious of the existence of two wills, one of which is subordinated to the other, and where the expression of his Emotion is : 11 Thy will and mine, O Lord, are one." This is the cry of perfect Love, | in which worship is re- placed by extasy, by a sense of union achieved.
A question may arise here. It is said that worship is the expression of humility, the declaration of one's need, the soliciting of help, the desire to receive.1 Is not this inconsistent with the fact of
i This is so generally recognised as a fact in Samskrt literature that there is no discussion of it at all. It is every, where taken for granted. The majority of hymns end with an enumeration of the benefits to be derived from the wor- ship of the deity concerned with that hymn. The Putanas
52 SCIENCE OF THE EMOTIONS.
self -surrender which generally accom- The ™**n- panics worship and means giving rather surrender. tnan receiving. The general answer
seems to be this : The impulse of self- surrender which is found in the worshipper is an incidental though usual accompaniment of, and not identical with, the feeling of worship, and, more- over, it is not due so much to any feeling on his part that he has something to give wmcn can supply a want in the object of worship, as rather to the feeling that he should completely throw away everything which might stand in the way of the free flowing in of the superfluity of the superior, so that by the reception of that superfluity he may be raised to the level where union becomes possible by equality, by pseudo-identity of nature.
If we wish to enter more fully into the matter, we may note that worship is, in practice, actually made with only one of two ends : (i) the one seeks to secure and prays for some personal benefit, some gain to the self of the worshipper as separate from other selves ; (ii) the other seeks the good of that self only as united and in essence one with all other selves. In the former case, whatever self-surrender
teem with declarations of the power of worship of such and such lods to bring such and such fruit. A current verse says: Let a man worship the Sun, if he wants health ; Fire, if he wants wealth; Shiva, if he wants wisdom; Vishnu, if he wants deliverance. The b h a k t i , or ' devotion which is without motive ' is distinguishable from worship.
PRINCIPAL EMOTIONS. 53
happens to be present with worship, however apparently complete and unreserved it may be, is in reality conditioned and reserved by the pri- mary and ever-internally-present aim of the parti- cular benefit desired. This is what is known as sa-kama-tapa, worship, or asceticism, or sacrifice, in honor of some one deity, with some one definite selfish object, with a desire for some per- sonal gain of some particular object or power. It means: " I serve you, I humble myself before you, in all possible ways, I undergo all kinds of hardships and sufferings (self-imposed, but as if) in the perfor- mance of your commands, I yield up the whole of myself to you, and you may do with me what you like — lilt I do all this in order that you may take pity on me and give me back all my poor services and presents and offerings with much enhancement, give me of your own possessions and powers, as far as may be, for me to use and exercise at will for my personal pleasure and profit." In the other case, where the worshipper's self is surrendered for the helping of other selves, to the Ideal of self- sacrifice, and only to Him and to those who are His representatives in high offices of self-sacrifice, the Hierarchs, Rshis, Prophets, Saints, — however externally reserved and conditioned with reason the surrender may be, yet it only is internally complete, for that conditioning reason itself has in it the seed of universality and all-embracingness, and is not a limited and limiting desire for the
54 SCIENCE OF THE EMOTIONS.
benefit of one separate person only. The worship in this case means : " In serving you I wish to serve others, the world generally so far as may be, and whatever of powers and possessions I desire to receive from you, I desire only for the better help- ing of others, and the surrender of myself and my belongings that I make to you is governed by the view that you will thereby be the better able to utilise and equip me for the service of these others." Such surrender is the true and sincere devotion or b li a k t i which is instanced in the case of Rshis whose tapah is nish-kama, without selfish and with altruistic motive ; whereas the other devo- tion is only apparent and insincere, as shown in the cases, mentioned in the Pur&nas, of the d a i t y a s and the a s u r a s who performed sacrifice only till they had obtained the boons of power that they had craved all along, and then threw devotion and penance to the winds.
Even after the above statement there may remain behind in the mind an objection to the use of the word ' equality ' in connection with worship. This would probably be due to the fact that ' endeavor to become equal,' has come to mean ' endeavor to rival/ amongst 'separative' Jivas. But that is not the meaning intended here, or among * union- seeking ' Jtvas. There is no rivalry here, in worship of the second kind above described, but only partnership. The son grows up to share in and lighten his father's work and not to oppose
PRINCIPAL EMOTIONS. 55
him. u Perfect love casteth out fear " as well as pride. The infant clambers on to the top of its mother's head and shoulders. She does not resent it as presumption. She knows that it is the pure and perfect love that feels no trace of difference of mine or thine. On the contrary, if the child showed fear and kept studiously shrinking apart, she would feel sad and hurt. The baby feels the perfection of confidence that the mother is its own private pro- perty without any reservation, all mine instead of mine and thine. " Ye must become as little chil- dren if you are to enter the kingdom of heaven." Briefly, to put the matter from another point of view, the worship that thinks : u I want absolutely nothing in return " will, on analysis, be found to be meaningless pride ; and the worship that thinks : a I may not want equality, even by way of the humblest partnership " will, similarly, on examina- tion, be found to be an unbecoming fear, the fear of offending an element of pride, which is thereby unworthily ascribed to the object of worship.
From all the above it may appear that the emotion underlying worship pure and simple is the desire for equalisation by receiving, and that Devotion is something different from this ; it will be treated of again later.
iii. Attraction towards an inferior is Kindness, Kindness, having as physical manifestation the nes^Pity, smile of welcome, encouraging approach etc. ' by assuring a kindly response, and
56 SCIENCE OF THE EMOTIONS.
meaning, here, the sense of l superiority/ of 4 moreness,' that is willing to give, is accompanied by the desire to give.
(The various meanings of * smile ' and ' laughter * will be discussed later. The smile referred to here is of course not the same as the smile of self com- placence or ironv.)
Attraction in a greater degree towards an inferior is Tenderness— wherein the physical manifestations are more prominent, more intense, passing into caress.
Lastly, it is Pity proper, and Compassion, whereof tears are the first physical expression, tears that mean the overflow in gift of the surplus of the greater, even earlier than the outstretched and downward turning palm of giving.
In these three sub -divisions of Benevolence the realisation of the desire for union, i.e., for equali- sation, is sought by the superior by means of giving to the inferior from his own excess, and so bringing him up to his own level. And the accep- tance by the worshipped of the worshipper's first humble sacrifice, by the mother of service from her son, by the benefactor of a mark of gratitude from him to whom he has done good, is not a refutation of the fact that Benevolence is ' giving. ' It only means the gracious accord of equality to him who was erstwhile so helpless and so helped.
Notice here that the tendency on the side of
PRINCIPAL EMOTIONS. 57
Attraction is to culminate in the
Conver- equality -union of Love, though relations
gence and
divergence might and very often do begin with
of forms of inferiority on the one side and superi- love and ., _. . ,,
hate. onty on tne other. The reverse is the
case on the other side of feeling, where Repulsion is the motor-power. The ways of virtue starting from two points, compassion and humility, meet in Love.1 The way of vice starting from anger, the first form of Hate, diverges endlessly into scorn and fear. Love is the coming together of two equals, neither of whom in the end gains anything from the other : it is thus, in its perfec- tion, the very climax and the end of virtue. So Hate is the going apart of two equals, neither of whom at the beginning has taken anything — but will begin to try to take all — from the other : and it is thus the beginning of vice.
As Love is the desire for union with the object loved by equalisation, by reciprocation, so is Hate the desire for separation from the object hated by differentiation, by inequalisation. And as Love between human being and human being is not
1 In these considerations may be found, in part, the reason why love passes into lust (when the Jlva has not yet got over the tendencies of pravrtti), and lust into love (when the n i v r 1 1 i tendencies become strong) ; such is the •endless wheeling of life, the ear of corn out of the manure and manure out of the corn again, each having its indefeasi- ble place in the world-process.
58 SCIENCE OF THE EMOTIONS.
compatible with complete identification of either party with the other, so neither is Hate compati- ble with total suppression or annihilation of either.
At first sight it might seem that complete sepa- ration is best secured only by such annihilation, and it is true that in its pure nakedness the desire constituting Hate would be the desire for complete annihilation of the object hated ; but this form of the desire is inevitably changed by the necessity of the conditions under which alone the mutual play of the Self and the Not-Self is possible. The case of Love is the same. The desire of Love is the desire for complete identification ; but the desire can never be fulfilled, except by the disappearance of Love with the disappearance of its object. Each, if carried to excess, to its metaphysical' completion, loses its original character and abolishes itself, becoming indistinguishable from its opposite. Love uttermost becomes identity, reduces all the Many to One ; Hate extreme annihilates all Else, all Other, all Not-I, and remains it-Self alone.
Such absence of Love and of Hate, absence of movement, absence of the one and the sical many, absence of the abstract and the
consider- concrete, absence of Pratyagatma and Mulaprakrti, belongs to the Absolute, the Parabrahman, the Paramatma. But the discus- sion of that question belongs to Metaphysic, as also of the intimately connected question — which
PRINCIPAL EMOTIONS.
59
takes its rise directly from the problem stated in the preceding paragraph — whether moksha having a commencement 'has an end also or not. It would be unending if complete identification into one of those which were two were possible. Otherwise, however close the approximation, how- ever long even the appearance of identification in certain exalted states, there will be an end and a redisruption at the beginning of another kalpa.1
The result of these considerations is that it appears that Hate proper cries: "I wish mine enemy had a hundred lives, so I might slay him over and over again " ; that Hate is as insatiable as Love ; for with annihilation of its object it itself dies.
The sub-divisions oi the primary emotion of Hate and RePulsion> Hate, Dislike, are exactly analogous to the sub-divisions of the opposite emotion.
its sub- divisions.
i. The
Repulsion causing separation by inequalisation between two parties that are actually equal is, in the preliminary degree, Rudeness, Brusqueness, even Reserve and Chillness in a certain sense. The physical manifestation is 'keeping off, ' ' mutual distance, ' ' turning the cold shoul- der/
Rudeness, Reserve, Anger, Wrath, etc.
1 See The Science uf Peace, ch. xvi.
60 SCIENCE OF THE EMOTIONS.
At those stages of human evolution, in those times and places, in those races, in which the separative self and intelligence are strongly developed, this mood of Reserve, of * mind your own business,' and ' keep your distance, ' this absence of ' gush, ' and suppression of * maudlinness ' or * effusiveness ' or ' fussiness ' — as the opposite mood is described by a some- times exaggerated contempt— is most marked, Its real nature is so little understood that it is often regarded with some pride, as a manly virtue in itself, apart from any special reasons or circumstances.
In the next higher degree the desire for separation becomes Anger proper, Enmity, Hostility. The physical manifestation is ' pre- paration to strike clown the other, ' l exchange of abuse, or blows, ' amongst simple unrefined natures where the physique prevails over the mind ; and amongst the so-called cultured and refined and complex-minded, it becomes the exchange of ' cutting ' sarcasm, and * crushing ' retort, and * piercing ' taunt, etc.
The last stage is Wrath, and Rage, and Hate proper, and open war and frantic endeavor to suppress each other entirely, physically and mentally, by whatever means and weapons come to hand first, when even BhTshma and Arjuna, the ideal warriors of the Mahabharaia story, forget the laws of chivalry, and senators in the
PRINCIPAL EMOTIONS. 61
legislative halls of modern nations use their fists and fling ink-pots and blue-books at each other.
ii. Repulsion from a superior where the Apprehen- superiority is slight and not definitely
sion, Fear, recognisable, the desire for inequalisa- Horror.etc. t. , , . . .
tion by making him inferior, coupled
with the consciousness of inability to do so, and also with the consciousness that that superior is capable of making the inferior more inferior, is Apprehen- sion. The physical manifestation is * shrinking.'
The next degree, where the superiority of the object of dislike is greater, is Fear and Terror proper ; the physical manifestation is ' avoidance ' and ' running away.'
The third and culminating stage is that of Horror, where the dislike as well as the superiority of its object are at their greatest, and the physical manifestation corresponding to the consciousness of complete inferiority and powerlessness is, 4 para- lysis of the limbs,' ' powerlessness even to stir and run away.'
iii. Repulsion plus the consciousness of the in- feriority of the object of Repulsion, the o^sness, J desire for further separation from it by Scorn, Dis- means of further inequalisation, and am, e c. ^ consciousness of ability to bring about such further inequalisation, is, when the inferiority of the object of Repulsion is slight, mere Superciliousness, the ' subjective ' aspect of which, as it may be called, is Self-importance. The
62 SCIENCE OF THE EMOTIONS.
physical manifestation is ' looking down upon/ ' holding the head high,' ' toss of the head.'
In the next degree it is Scorn, Contempt, the physical manifestation of which is the ' sneer,' 4 the curled lip.'
The third stage is Disdain, manifested in the •l spurning away ' of the object, the ' relentless crushing ' of it, ' the treading of it into the dust/ 1 planting the heel on the neck,' ' reducing to slavery/ ' breaking the spirit.'
It may be noted here that in Samskrt literature reference is being made constantly to current* the six ' waves/ shad-urmaya, Samskrt the six ' internal enemies/ a n t a r a - r a y a which have to be conquered before the attainment of the Self and of Liberation is possible. But these six ruling passions are named k a m a , krodha, lobha, moha, m a d a and m a t s a r a , literally love or lust, anger, greed, confusion, pride, and jealousy. It seems difficult at first sight to identify these with the six principal sub-divisions of Emotion adopted here. But by bearing in mind that in Samskrt literature, in the contexts in which they usually occur, the idea is to transcend them all, both virtues and vices, for both operate as bonds (when virtue is not trans- formed into duty), and that therefore even the good emotions are named by names which rather hide their goodness ; and also by slightly stretching the significance of the doubtful ones so as to include
PRINCIPAL EMOTIONS.
63
allied emotions; we may succeed in reducing these to our six, thus : K a m a is obviously and admit- tedly Love ; lobh a, greed, stands for Reverence and Worship, by emphasising the prayer-element therein ; m o h a , confusion, stands for Compassion which overrules one's self-interest and confuses him as to personal consequences ; k r o d h a is clearly Anger ; so is m a d a Pride ; and m a t - s a r a , jealousy, represents Fear.