CHAPTER VIII.

COMPLEX EMOTIONS.
Many Emotions, virtues, and vices, which are pre-eminently called by those names Emotions. now-a-days, and are more prominently noticeable in human intercourse than some of the others before mentioned, have, so far, in this work, not even been named amongst those others. The reason for this is that on analysis they appear to be compound rather than simple, made up of more than one of those described be- fore, sometimes of Emotions on the same side, i.e., of Love only, or of Hate only, and sometimes of elements taken from both sides. The last kind, indeed, figure the most prominently in present human life, for the reason that they— because of their very nature— involve the greatest and com- pletest exercise and excitement of the whole of human nature, of both sides of it, the good and the bad. The battle between these is sharpest at the turning point in the evolution of human beings, just before the one is
84 SCIENCE OF THE EMOTIONS.
definitely worsted and begins to give way steadily to the other. For this reason these emotions fix the attention and impress the memory in an overpowering degree.
Majesty, dignity, self-control, self-possession _, awesomeness, awe, sublimity, grandeur,
magnificence, magnanimity, admira- tion, wonder, pathos, laughter, heroism, devotion,, valor, courage, fortitude, endurance, prudence, discretion, cautiousness, circumspection, confidence, trust, faith, diffidence, shyness, distrust, jealousy, envy, ridicule, humor, malice, spitefulness, mean- ness, niggardliness, cavilling, fault-finding, slande- rousness, insolence, crookedness, cruelty, tyranny, impertinence, greed, lust, disgust, disgustingness, loathing, abhorrence, etc., etc., these are instances of complex emotions.
It would appear indeed at first sight that all or almost all the irreducible Emotions, which had remained behind as hopeless and impossible to classify after the enumeration of those set forth in order previously, had been thrown together pell mell in this list. It is not so. Scrutiny will disclose that the same basic principle of analysis and classi- fication applies to these, and it would be an interest- ing and instructive lesson for a student to sort out these and the many others not named, and assign to each its proper place in a genealogical scheme of the Emotions-
A brief and rapid analysis of the more important
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of these will accordingly be attempted *here, sufficient to indicate how out of the same simple and homogeneous elements exceeding heterogeneity grows forth.
Let us begin with Majesty, with which the Majesty. above list commences.
With reference to the fact that current language scarcely tolerates the denomination of Majesty as an Emotion, it may be re-stated here— it has already been said before in different language — that each Emotion has two aspects, a subjective and an objective; they might almost be called, a passive and an active. The former is the aspect of the Emotion as felt by the person under its influence, inwardly feeling it and possessed by it; the latter is that presented to other persons. The Emotions in which the former aspect predominates are the Emotions recognised by ordinary language. Those in which the latter predominates are called merely qualities. These qualities again, if their beneficent or maleficent results to others are prominent, are called virtues and vices respectively. Thus the distinction is only one of relative permanence, as already stated in the chapter on virtues and vices. It is matter of common observation that passing feelings leave almost no trace behind. Great Emotions, long continued, stamp themselves on the features, passing from the predominantly subjective to the predominantly objective phase.
In this sense, there is an Emotion of Majesty
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underlying and making possible the quality of Majesty— that is, there are present in what is known as Majesty both the subjective and the objective aspects. Such expressions as ' majestic gesture/ 4 majestic gait,' indicate this fact. And that Emotion is an equal compound of Compassion and Pride— Compassion for the weak, the poor, the good and the deserving ; and Pride and repressive strength for the proud and strong and evil and lawless. Such is the virtue that befits the Jivas whose part in life is the part of kings and rulers. And the instinct of man has devised as physical emblem of this, the sceptre or sword of punishment in the one hand of the king, and the globe or bowl or nidhi-padma, the treasure-lotus of gifts, in the other.
Dignity is only a lesser degree of
Self-Control,Self-Possession,Self-Res- pect — these are the beginnings and the foundations of Majesty and Dignity. They stand at the turning point between the two opposite sets of Emotions. They mean, in their true inner and fullest signifi- cance, the desire to unite rather than to separate, the desire to avoid, if possible, the relations of Hate and discord, and to preserve and promote those of har- mony and Love. This is their inner, subjective aspect. The outer and objective aspect is ' un- movedness,1 ' inaccessibility to emotion/ ' un- emotionalness,' ' unemotiveness.' These words,
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taking account of only the outer condition of the physique accompanying the inner mental mood, do not describe the actual state of things quite correctly. In fact they are even misleading. They convey the impression that there is no Emotion at all beneath Self -Control. The reverse is the fact, especially in the case of Jivas just beginning to acquire the experience, the faculty, the possibility of the emotion or mood of Self- Control and Self-Possession. In them the struggle between the opposing desires, the one tending to break out in a violent expression of one or other Emotion on the side of vice, and the other to prevent such an outbreak and cause rather an expression of an Emotion on the side of virtue — this struggle is very strong. It is only gradually that the one nature gains such complete mastery over the other that the struggle, which does continue to take place for long, becomes more and more feeble and unfelt.
The result in the outer man is a deadlock all through, a stillness, an unmovedness. Held back by the strong reins of reason — of Love, which is the highest reason, for it founds on and is the very Truth of truths, the Unity of Jivas — the wild unbro- ken horses of the man's lower nature stand in apparent motionlessness. But we should not look at that outer motionlessness, but rather at the great strain within, if we would understand the true Emotion-nature of Self-Control.
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The above analysis of Self-Control is supported by the ordinary usage of the world. When a person is praised for his Self-Control, what is praised in him is his ability to refrain from the expression of one of those Emotions which have been classed above on the side of vice. But sometimes Self- Control is used to denote the power of restraining an Emotion on the other side also. This use is due, in the first place, to the confining of the attention to the outer result of the Self-Control, in which outer result there is the absence of the appearance of all Emotion, and not only of evil Emotion. In the second place, when the word is used in this second sense, with a laudatory implication, that is 'due to the special constitution of the races of men amongst whom such use occurs. In them the use is due to the mental mood which has been referred to above, in the analysis of Reserve and Chillness. in the case of the majority. And in the case of the mino- rity, who would express their better Emotions unreservedly, as of Pity by tears, if placed in different circumstances, Self-Control, in this sense, occurs either deliberately and intentionally because they see that the demonstration of their Emotion would arouse an evil Emotion — of Scorn or Ridi- cule or the like — in others ; or it occurs unconsci- ously by force of surroundings and conventions and circumstances, though the real reason may be and is the same.
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Heroism is only active Majesty : Majesty as ap- Heroism pearing in the moment of action, when the element of Compassion for and helping of the weak, and repression of the oppres- sor, become manifest in actuality from having been potential. The former element is, if possible, even more prominent than the latter. The very essence of Heroism is giving — the giving of one's property, one's life, one's most cherished possessions, for the succour of a weaker and a younger. Compare the Samskrt expressions, dan a - v I r a , day a-v Ira, the hero of Charity, the hero of Compassion. Public instinct too does not give the epithet of hero to any one, however great his deeds, in whose deeds the fact or possibility of self-sacri- fice has not been present, who has not undergone actual suffering or the risk of suffering. In the Mahdbharata, Bhishma, recounting the roll of heroes to Duryodhana, denies that title to Drona's son, Ashvatthama, in every way equal to Arjuna him- self as warrior, because u Ashvatthama loves his life, and fights not regardless of it "
Courage, Valor, Bravery, Fortitude, Endurance
— these are grades and kinds of Hero- Courage, ism, kinds distinguished from each other
by the differing circumstances in which the superiority which makes Compassion for the weak and Repression of the strong possible, is displayed ; and grades distinguished from each other by the varying extent of that superiority.
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That Heroism and Courage, etc., should have come to be associated almost exclusively with wars and battles and martial prowess is due to the 4 accident ' that, in the present stage of human evolution, the essential characteristics of these Emotion-virtues are called forth and appear mainly on the occasions of such struggles. But with different social and national circumstances the Heroism and Courage of quiet, unostentatious, even unknown, self-sacrifice in ordinary life, apart from slaughter and massacre, will be recognised more and more prominently, as they have always been recognised, even if not prominently, in all true literature.
Diffidence is the opposite of Shyness. As the latter is incipient Fear, is Repulsion ^us ^e consci°usness °f tf*e possible? Shyness. but not certain, superiority of the object of the Repulsion, so is Diffidence incipient affection, Attraction plus the conscious- ness of the possible, but not certain, superiority of the object thereof. The outward manifestation of Diffidence is hesitation as to the manner of ap- proach, on terms of equality or of inferiority, boldly or humbly and respectfully. In the case of Shyness the outward manifestation is hesitation as to approaching at all. In terms of manner, Shyness may be described as hesitation as to the manner of passing by or avoiding another, on terms of equality or inferiority, going past with steady gait
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and turned head, or slinking and shuffling away at a distance.
Because of the incipience of both the emotions it often happens that the words respectively denoting them are used indiscriminately. But com- pare the usage in such cases as these : ' A horse shies at an object that frightens him, ' and ' Youth and maiden approach each other diffidently.'
Where the two are really indistinguishable the proper explanation would probably be that the Emotion is a compound of uncertain desire and uncertain consciousness. There is no clear memory of a past contact and of resultant pleasure or pain, and consequently no clear expectation ; hence no certain desire either for approach or avoidance, but an oscillation backwards and forwards. There is an uncertainty, for lack of sufficient data in past experience, whether the other will respond with affection or irritation ; and this uncertainty, at midpoint, wherein Diffi- dence and Shyness meet, expresses itself as hesitation to move at all ; but when Hope predominates, it becomes Diffidence, and when Fear prevails, Shyness.
The converse of Diffidence is Confidence, as that of Shyness is Distrust, settled Disbelief. This is plain even in the Distrust. ordinary usage of words. Confidence in another means Attraction plus the con- sciousness of the certain Benevolence, or Friend-
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liness, or Humility— any one of the three — to- wards oneself, of the person liked, with reference to some object of desire. This is an illustration of a combination of a simple Emotion in one person with a complex consciousness of an Emotion-virtue in another to form a new Emotion.
A higher degree of Confidence is Trust. Illus- trations of perfect Trust are the relations between Dasharatha and Rama. The king, bewailing his helplessness, says : u Happy should I be, indeed, if Rama should, knowing my inner feeling, disobey my outer order of banishment, but, alas ! so transparent is his mind, so full of trust in me, that he will not suspect duplicity in me, never imagine that I mean one thing and say another to him." Also the relations between Rama and Bharata. Rama says to Lakshmana, when the latter suspects that Bharata has come to the forest with an army only in order to slay them and thus confirm his hold on the kingdom : u I will say to Bharata, give the kingdom unto Lakshmana, and Bharata will say, yes, and nothing else." So between Dasharatha and Bharata : (t Rama may, perhaps, stray from the path of d h a r m a, but Bharata never. " 1
Distrust is similarly Repulsion plus consciousness of the certain Scorn or Anger or Fear towards one- self of the other who is the object of that Repul- sion, with reference to some object of desire.
In another view, Confidence is the feeling, the
1 Valmlki, Ramayana, II. xii, xcvii.
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consciousness, the certainty of one's own equality to the task, to the occasion, plus the desire to approach it and take it up. Lay the stress here on equality and not on task or occasion. Confidence is the feeling — and the feeling may be one either of Attraction or Repulsion— plus the consciousness of ability to carry out into action the particular specialised form of that desire, whether one of Attraction or Repulsion. The feeling mostly takes shape as a general excitement or elation, that being the appearance of superiority or ability desirous of, or on the point of, asserting and proving itself. The mere intellectual cognition of one's own power would be only knowledge, and not the emotion or feeling (as it is commonly called) of Confidence, which always hides a desire inter- nally, however calm and unmoved the exterior may be. To find, in this kind of Confidence, Confi- dence in one-self, the (otherwise somewhat hidden) strictly emotional quality, which always involves, by our definition, a reference to other Jlvas, we have to remember that the mood, directly or indirectly, includes the wish to prove to others one's capacity for a task, and in order that some of these at least may appreciate him as equal to or better than others.
The analysis of Distrust under this other view is exactly similar.
Faith, Belief, and Reliance in or on others,
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Doubt, Suspicion, and Misgiving of or about Faith and otners) are respectively allied to and Suspicion, degrees of Confidence and Distrust, and are even sometimes only synonyms of these Emotions. Doubt and Suspicion might be distinguished from Distrust by substituting ' uncertain ' for ' certain* where that word occurs in the definition of the latter. In other words, .as Diffidence is to Confidence, so these are to Distrust.
It may be noted that as the word Confidence has a usage, viz., Confidence in one- self, wherein the emotional characteristic is not very patent, so the words Faith and Belief, Doubt and Disbelief are used also often with an almost purely cognitional significance. If we would discover their emotional aspect in such cases, we should look at the bearing of them on the life, the practice, which necessarily involves relations with others, of the person entertaining them. Faith in God is the realisation 4 I am He/ for, basically, religious faith is the certainty of the existence of the Self, and hence of the triumph of the Permanent, the Conscious, the Blissful, over all that is other than these, however strong for the time the ' other ' may be. Such faith is sometimes said to be ' belief without proof,' but this is only because the Self is its own proof, incapable of being strengthened or weaken- ed ; other * beliefs without proof ' are but reflex- ions and copies, and therefore generally weak
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and defective, of this primal faith. Again, faith in Self-existence is the sure internal witness and supporter of faith in immortality. Faith in other worlds is the refusal of the Self to submit to the narrow bonds of one set of material limitations. So, faith in a man is the recognition that the same Self is in him as in oneself, and that, in conse- quence, he will act as one-self would act. Similarly, corresponding Disbeliefs imply the presence in one's consciousness in an overpowering degree, of the pseudo-existence of the Not-Self, of its uncertainties, its pains, its limitations and its .accompanying ills generally. The emotional aspect of these faiths and disbeliefs appears in the powerful influence they exercise on the tempera- ment (of which, in a certain sense, they are counterparts, vide foot-note at page 28, supra,) and on the conduct in life, and towards others, of the holder of them. Emotionally, Faith belongs to the side of Love and Unity, Doubt to the opposite. Belief is the ready acceptance of a person as what he appears to be. A settled habit of Trust assumes a good motive whatever the external appearance, and acts thereon fearlessly, sometimes recklessly. So Suspicion regards the outer appearance as being a cloak for some mischievous purpose, and, often falsely, sees an evil motive lurking behind a harm- less exterior. Against a settled habit of Suspicion no goodness is safe ; the most innocent action may be supplied with a motive which transforms it into guilt.
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Devotion has already been alluded to as distinct from Worship. At first sight— inasmuch Devotion. as it generally and prominently makes a tie between an inferior and a superior — it may indeed appear to be a simple, and not a complex, Emotion of the nature of Worship. But it is in reality somewhat complex. Devotion is a self -surrender, a self-sacrifice, a giving of all one has to another. Such giving necessarily implies superiority in the giver. The inferior receives. But surely if, as already said, the feeling of Devotion is the feeling of an inferior towards a superior, and at the same time Devotion implies giving, and giving implies the superiority of the giver — is there not here an insuperable contradiction in terms ?
Let us look closer. It is only generally, and not invariably, according to even current language, that Devotion is the feeling of an inferior to a superior. A husband is devoted to his wife, a mother to her infant, a benevolent physician to his patients in a hospital. Is the word ' devoted ' here misused and misapplied ? Or are the mother, the husband, the physician, inferior to the objects of their Devotion ? Neither is evidently the case. But a servant is also devoted to his master ; a soldier in the ranks to his officer ; a disciple to his teacher ; a worshipper, a creature, to his Deity and Creator. Here the inferiority is obviously on the side of the devoted person, and the word devoted is equally correctly used.
COMPLEX EMOTIONS. 9T
Is the word then used in two different senses in the two connections ? It would appear so. The significance of the word is service and help in both places. What then is the difference ? It is this. In the first case the service and help are truly service and help directly to the object itself of the Devotion ; and the Devotion here is in reality only Tenderness. That the Tenderness should receive the name of Devotion in this reference is due to the fact that attention has been excessively fixed on the large element of self-sacrifice in the Tenderness, and on the aspect of persistence which the Tenderness has put on, and which self- sacrifice and persistence it has in common with the mood which is more appropriately indicated by the word under discussion.
In the second case the persistent service that is implied is mostly co-service with the object of devo- tional attachment to another object altogether. A Deity, a Teacher, a ruler or officer, as such, does not require any sacrifice for himself from his votary, or disciple, or subordinate. He requires it for others whom he himself is 'serving,' i.e., helping— a worldr a race, a government, and their constituent parts. To these, (whole and part respectively) both the object (Deity, etc.), and the subject (votary, etc.,) of Devotion are superior, though in vastly different degrees. So far as the Deity, or teacher, and other superiors accept a service to themselves from the inferior, they do so either by giving permission to 7
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the inferior to make repayment, in his small way, of kindness done to him formerly, and thereby to that extent lift him from inferiority to equality, as before said ; or they graciously and voluntarily contract a new debt, an obligation to that inferior, to be necessarily repaid in the future, and thereby voluntarily put themselves in the position of the debtor, an inferior to that extent and in that reference ; they would probably do so for the educing in the devotee of higher qualities, possible only in connection with a sense of power and confidence. To sum up, Devotion in the sense of Devotion to an ideal, a teacher, a Deity, is Rever- ence, wherein a partnership in serving others is sought ; and, however generally inferior the devotee may be, the very fact of partnership gives a limited equality. Defined in terms of desire, Devotion is the desire for equalisation with the Ideal, who is the object of that Devotion, not by direct receipt of gift through prayer, as is the case in pure Worship, but by means of obedience to the behests of and guidance received from that Ideal.
The significance of Devotion has been con- sidered before also, in connection with the analysis of Worship.1 The difference between the two is naturally rather difficult to state precisely, because the two are always more or less intermixed in practice, as said before ; and because, in their
1 P. 52, supra.
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higher, or unselfish, aspect, they, and Love, have the same ultimate end and purpose, namely, mergence, union, identification to the fullest extent possible. The common use of language indicates this over- lapping of the significance of the three : A mother 1 loves,' or ' worships,' or is * devoted to ' her child. Similar unavoidable synonymisation of more or less distinguishable words is observable in the works on Bhakti, in Samskrt. Thus : u We will now explain b h a k t i (Love or Devotion). Its nature is extreme Love or Devotion ( p r e m a ) to some one. Vyasa says it is addiction (anuraga) to worship ( p u j a ) . Garga says it is predilection for hearing (persistent listening to conversation or teaching about Atma, the Self). Shandilya says it is the continuous realisation of the Universal Self in the object of devotion and in one's own self. Narada says it is the surrendering of all actions to God, and the feeling of the greatest misery in the forsaking of or by Him. Love (bhakti) is its own end. The sons of Brahma, Narada and Sanatkumara say that Love is its own reward. Inex- pressible is the essential nature of Love ( p r e m a ), etc."1 But we will easily see what is meant in these passages, and be able to make in the mind the distinction that is not very easy
i Narada- Sutra : 1, 2, 16, 17, 18, 19, 26, 30, 51, etc^ So too Shandilya-Sutrat 1 (bhakti), 2(anurakti)) 6 ( r a g a ) , 44 (sammanajprlti, etc., as varieties of it).
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to express in words, if we remember that the Self only is its own end, that Love is our feeling of Its Unity, that realisation of this Unity, to whatever extent possible, is its own reward, is m o k s h a or deliverance from the sorrows of sepa- rateness, is nis-shreyas, the highest good, summiim bonurn. To express the distinction in words, we may reiterate that in Worship, merely as such, self-surrender is not an element, but that its essentials are an acknowledgment of inferiority and a prayer for help. In Devotion proper, on the other hand, self-surrender is an essential element, offer of service of any kind that may be needed, general- ly for the helping of others, and there is also present a touch, lighter or stronger, of the sense of equality-identity already achieved, a feeling of belonging to the same household, of partnership in the same concern, esprit de corps. That offerings and sacrifices are made generally in Worship also is only to prove actively the acknowledgment of inferiority ; the real significance of such is this : " Behold, I am truly humble before thee, and cling to, and depend on, and ask of, and expect from, none else than Thee, and in proof of this I offer up to Thee all that I have and hold nearest and dearest — only to show that they are not nearer and dearer to me than Thou." Because this significance underlies acts of worship, does it come about, when the worshipping Jiva is of the very selfish or ' demoniac ' type, mentioned in the
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Bhagavad-Gtta, that his evil selfishness transforms what should be the pure offerings of devotion into foul uncleanliness and slaughter and orgy, and turns God-worship into Devil-worship, the Right- Hand Path into the Left- Hand Path, White Magic into Black. True Devotion is characteristic of the Jivas on the nivrtti-marga, the Path of Renunciation; pseudo-Devotion is found on the other Path ; Worship on both.
T sfoeraw
u Knowing Hari (the Universal Self, from the .metaphysical or transcendental standpoint, and the larger individuality of the Logos or Ruler of our cosmic system, from the empirical stand- point) to be all beings (of the whole world- process, or of our system), the wise should extend b h a k t i , love, devotion, to all beings undeviatingly."
To have to use the words inferior and superior .and equal in such connections looks awkward, no doubt, because of the long-established emotional associations of these words. But it is hoped that in the present psychological analysis of Emotions, only the strictly and rigorously scientific signi- ficance of the words will be looked at, and all other ordinary associations discarded for the time being. Without such temporary balancing of the mind a
l Vishnu Purana, I, xix, 9.
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useful* discussion of the subject will remain im- possible. Thus, the statement that only the greater can give to the lesser1 may appear objectionable to minds full of the purest devotion, that are ever ready to give all for the service of the object of their devotion, and yet are also ever full of the sense of their own littleness and inferiority,, where the object of devotion is a Master or a God. But what has been said before in analysis of Devotion may help to bring out the true signi- ficance of this. To that may be added here : the words ' greater ' and ' smaller,' ' superior ' and ' inferior,' ' higher ' and ' lower,' ' older ' and 4 younger,' etc., which should always be interpreted in a comparative sense within restricted limits, as 4 in this particular respect only,' ' so far only.' What is very inferior altogether, may equally undoubted- ly be distinctly greater in some one little respect. Because smaller on the whole, is no reason why it should not be clearly superior in one particular matter. Because man is superior to the elephant, it does not follow that he is superior to it in physical strength also. There is no breach of reverence involved in the recognition of a truth. Consider the cases of genuine self-sacrifice of life by one for the i sake -of another. In the moment of such sacrifice, the maker of it invariably rises above the object for the protection or saving or helping of whom the sacrifice is made. The words used i"PT96, supra.
COMPLEX EMOTIONS. 10 3
emselves indicate this. In the Purdnas we have instances of how, by acts of sacrifice, the younger becomes truly the elder of his elders.1 And this is but in accordance with the metaphysical law which requires that none shall be really and essentially greater or smaller than any other, but that (the whole of time and space and motion being considered) all shall be equal, for indeed they are One ; and we see the reflexion of this inner meta- physical fact and law in and on outer practical human life in the incontrovertible fact that the greatest are absolutely dependent in some vital respects on the so-called meanest (e.g., the munici- palities of the greatest capitals of the earth on their scavenging staff), and vice versa, of course. All are inter-related and none can do without others.
Loyalty and Fidelity are grades of Devotion.
The element of desire, the desire of co- Loyalty. .. .
operation, co-service, is less active, less
i Puru, the son, gives his youth to Yayati, the father, and wins greater fame and honor. Sudeva, the soldier-servant of Ambarlsha, who was a typical devotee of the Lord, rises to higher worlds than his master because he has sacrificed his body in battle-service. In modern literature, Fouquet, in a burst of pitying tenderness, rightly calls the King whose servant he is, " My son, " when he has saved him from the imminent danger of lifelong immurement in a dungeon, at great risk and loss to himself (Dumas' Lc Vicomte de Bragelonne). The ex-convict and robber, Jean Valjean, " rises above " the good Bishop, in the opening scenes of Victor Hugo's Les Miserables.
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urgent, here ; it waits for an occasion instead of seeking one, or even seeking to create one, as Devotion in its excess of zeal sometimes does. Awesomeness is that aspect of Majesty which
deals with the repression of evil, taken
by itself ; as Benignity is the converse. Awe is the emotion in the beholder corresponding to the virtue or quality of Awesomeness in the object of that emotion. The root of the emotion of Awe seem to be on the side of Repulsion. It is akin to the emotion of Fear. A person struck with Awe is a person who realises for the time being the possibility of the existence in himself of deficiencies which would call forth the repressive powers of the object of Awe and, therefore, often feels uncomfortable and endeavours instinctively to move away therefrom. He that has no dross in him feels not Awe in the presence of the Highest, but only Worship, Devotion, Love. He that is the Highest purifies not dross by chastisement, but transmutes it by His own overpowering Love into the purity of Love and Devotion, in all who happen to stand in His Presence ; He has transcended
Majesty and rests in Benignity.1 En- Benignity, couragement corresponds to Benignity,
as Awe to Awesomeness.
1 Compare the descriptions, in Pauranika and Buddhist and other similar religious literatures, of the ' contagious ' and ' infectious ' effects, even upon animals, of the perfected virtues of Rshis, Yogis and Saints. For explanation in terms of matter" " we have to consider the * subtler ' bodies, sukshma sharira, etc.
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i Magnanimity is the emotion-virtue which is next higher in order after Self-Control, mity. Pain caused by another, wrong done
by another, no longer arouse struggle ; •they are simply passed over, absorbed, overlooked. Large-heartedness, Forgivingness, Generosity, are practically other names for the same thing. But Ihey have not yet reached the height of perfect Compassion, constant Benevolence. Patience, Equability of temper, is a milder and more general form of Forgivingness ; it is the habitual Forgiving -of constant small annoyances, as Forgivingness is Patience under greater wrongs.
Unforgivingness, Rancorousness, Vindictive- ness, are the counterparts of these on the side of Repulsion. Impatience, Fretfulness, Peevishness, Fault-finding, Querulousness, Asperity, etc., are also all more or less direct variations. Fretfulness, Fault-finding, Peevishness, deserve a word to themselves. The attitude of mind in the case of these seems to be that of a more or less implicit hostility to and repulsion from another, or others generally, with an uncertain consciousness of the superiority or equality of the other or others ; as when a person suggests a certain course to another, which he, for •want of sufficient confidence and knowledge, is unable definitely to improve upon and therefore follows, though unwillingly, for lack of trust in the counsellor, but which, if anything should go wrong,
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he criticises later on with many exclamations of 4 1 thought so,' ' I said so/ l Did I not say so/ 4 1 knew it,' l It should not have been done/ etc. It is a common failing and should be deliberately combated by means of Fellow-feeling and the good rule that we should not violently abuse what we cannot mend.
Strictness, Justice, Implacability, Rigorousness,
Justice, would be the mean between these two. Prudence. ^.
Honour, Uprightness, Prudence, Dis- cretion, Cautiousness, Circumspection, are all related emotion-virtues. They all belong to the region of Self-Control. In the first the attention is more taken up with l giving others their due ? ; in the last with ' not losing and giving away to others what is not their due'; in all, there is present the desire to prevent further inequalisation by undue lessening either of oneself or of another. Jealousy is a peculiar and most powerful emotion. It seems to be Repulsion Jealousy. plus the consciousness of a possible or even probable special kind of superi- ority in the object thereof, which superiority will enable that person to exclusively gain and appro- priate for himself something which is loved, coveted, desired by both. It implies Love of a certain object, and Hate of another person who prevents the acquisition of that object. The intensity of the emotion is in direct ratio to the amount of exclusiveness of the possession that is-
COMPLEX EMOTIONS. 107
lesired to be held by oneself or is feared to be held by another. Where wholly exclusive posses- sion is not desired for oneself but is feared to be desired and securable by another, the jealousy takes on the form of doubts as to the return of one's love by the object thereof, a feeling of insecurity as regards the retention of the treasur- ed affection of the beloved person. To the extent that it is secure in its own abiding-place, Love is not susceptible of Jealousy, but welcomes the affection bestowed by others on its object, as an enriching of the common field of love ; and even if others should seek to oust it, it will smile serenely in the confidence (and only in exact proportion to the confidence) of the futility of their efforts. In. the intenser forms of Jealousy, connected with sex-love, wherein exclusive possession is essential to the completeness and integrity of the relation, at least among human beings, the emotion is inevit- able, unless perfect mutual confidence exist, and Love and Hate simultaneously arise in their fiercest forms. Hence Jealousy is an emotion which may be said to disturb the mind of the human being, sway it, tear it in two, more powerfully than any other emotion. It excites the whole of his dual nature simultaneously in a manner that almost no other emotion does.
The Love implied in Jealousy is of course a selfish Love. In Love, as such, there is no selfish- ness or unselfishness. It seeks union, which
108 SCIENCE OF THE EMOTIONS.
means the equality of both the factors to be united. So long then as the desire for union exists in both the factors of the relation, Love proper is neither selfish nor unselfish —0s between those two. When, however, the desire for union is only on one side, not on the other, then the desire for union becomes a desire for acquisition, a selfish desire. In Jealousy the Love, the desire for union, has implicitly become a desire for acquisition, for if, -indeed, there were clear Love on both sides, there would be no chance for intervention by a third party, and Jealousy wrould not exist in the mind of him that loves and is loved. Also, in whom there is no Exclusiveness, no Reserve, whose gaze of Love is turned not out towards material separate- ness, but in towards spiritual unity, in him there is no Jealousy.
This leads on to the connected emotion of Lust. The kind of Love that is mostly responsible for the feeling of Jealousy is that which is best denominated Lust. To refined natures it would probably at first sight look impermissible and improper to call Lust a kind of Love at all. Yet there is something in common between them. Later and evil associations, and natural and inevitable consequences, have made the present connotation of Lust a truly evil one. That it was not so always is apparent in the use of the expression ' lusty Youth, ' where only physical vigour and capacity for physical
COMPLEX EMOTIONS. 109
Love are meant without any depreciatory signifi- cance.
As Love generally is desire for union by ex- change and equalisation, so Lust is desire for union by exchange and equalisation in the phy- sical self or body pre-eminently.
As marriage-unions based on Lust only lead invariably to exhaustion and satiety of the physi- cal nature in a more or less short time, and, the higher mental and other superphysical selves or bodies not having been cultivated, the higher forms of Love lasting through vast eons of time remain impossible, unhappiness is the logical conse- quence of such marriage unions, and far more of unions which are not sanctified by even the forma- lities of marriage— formalities which have at least, a shadow of religion and spirituality about them.
It then appears that the evil consequences of Lust, its resultant satiety, exhaustion, weariness, dreariness, and unhappiness, make it evil ; other- wise, it were not evil ; otherwise, its consanguinity to Love proper were undisputed. It is the same with other moods of mind to which the word Love is even less hesitatingly applied by mankind. We read that Roman and other epicures ' loved ' the cooked tongues and brains of nightingales and other delicate birds. The present constitution of the majority of the human race is such that it gladly sanctions the use of the word Love in this connection, and entirely fails to see the horror of
110 SCIENCE OF THE EMOTIONS.
the wholesale murder involved. In the strict and abstract sense of the word, however, even this use is perfectly correct l ; it is only the ' conse- quences ' involved that throw this gloom over the word in this reference. As Bhishmi said :
II2
" Flesh groweth not on grasses, nor on trees, nor on stones ; it is obtained only by killing a living creature ; hence only the sin of eating it. "
It may be noted here that the more Love is confined to the physical self, the more it is Lust ; and the • more Lust approximates to a mere * appetite,' a pure sense-craving, the less it has of the character of Emotion proper.
The so-called mystery of physical Love may not
inappropriately be considered here.
mystery of The question, of course, belongs, as
physical usual, to Metaphysic, the Metaphysic of
the Jiva in the procreative aspect. But
a brief statement may throw light on the question
more immediately dealt with here.
Amongst the primary so-called lowest organ- isms, procreation, self-multiplication, is asexual. A cell absorbs nourishment and grows ; it expands itself at the expense of] something else, another self (in the general sense). Its own oneness
1 See supra ch. vi, p. 71.
2 Mahabharata, Anushasana Parva, cxv. 26.
COMPLEX EMOTIONS. Ill
grows. But the mass of matter that makes up its ' oneness,' its 4 individuality/ carries within itself the principle of manyness inherently. It therefore necessarily, inevitably, falls apart into two, sooner or later. But in falling apart, the new, the second, mass, retains the nature of ' livingness ' it has acquired during the period of oneness ; and so it becomes the centre of the new life of an individual similarly constituted ; another Jiva, of the same class, at once comes in and occupies the ready- made, specially-prepared, home. Trace the pro- cess up from u d b h i j j a , born by fission, separation, or sprouting ; through s v e d a j a , sweat-born, by exudation ; and a n d a j a , egg- born ; into p i n d a j a, viviparous sexual humanity, :step by step. The kind, the essential nature, of the process is exactly the same in essence, but the •manner has changed completely. The l expansion ' of one embodied JIva, which was in the first instance caused by direct actual and real nourishment, comparatively speaking, is now caused by an excite- ment of the multiple senses and organs of that JIva by an appropriation of another embodied JIva, which appropriation is only the simulation and the substitute of the process of the absorption of nourishment.
In the simulation and substitution is the apparent mystery. EachJIva-u p a d h i attracts the other in order to absorb it into itself and so enlarge its own life ; and at the same time each repulses the other
112 SCIENCE OF THE EMOTIONS.
sufficiently to avoid being wholly absorbed into it.. This is mutual. Attraction prevailing largely over Repulsion— the latter becoming reduced to a mere consciousness of separate individual existence in some of the highest forms of Love or m u kt i — there is mutual approach and embrace, a simulation of absorption and nourishment, but not complete and real absorption and nourishment. And here appe- tite and desire pass into the form of Emotion. The separation into sexes, at a certain stage, the middle one, in Evolution, is Nature's Sex. master-device for bringing easily within
the reach of each Jiva a compendium of all experiences — though it is, as compared with the originals of the experiences, viz., the experi- ences resulting from the contact of the senses with the aspects of nature, Prakrti at large, only a copy, however overpowering for the time being. And the separation of sexes seems to be brought about by the easy means— though requiring ages and eons to mature— of a separation of functions (partial and by predominance and not radical and exclusive) of procreating and setting apart, and of nourishing and guarding, the paternal and the maternal, both brooded over by the Love which here is the retention of ' oneness ' even after the 4 falling apart/ and is the foundation of the Family, the Tribe, the Nation, and the Race. This division into sex is itself a copy of that primal and essential division into Self and Not-Self ; and
COMPLEX EMOTIONS. 113"
as that division is the necessary condition of all experience, so is sex-division nature's simplest, easiest, and most successful way of giving to every one of her Jivas experience of the noblest and the vilest, the intensest and the dullest Sensations and Emotions. Truly are man and woman the whole of the world unto each other while this sex-separation lasts.1
i Sex -feeling occupies such an important place in human life at the present stage of evolution that a little dwelling upon it here may not be out of place. It seems that all the main problems connected with it are capable of solution, if the metaphysical facts referred to in the text are borne in mind and applied carefully to concrete facts.
Because we have the Self and the Not- Self, we have man and woman. The characteristics of the Self belong to the- man : unification, systematisation, height of standpoint, breadth of view, knowledge, reason. Those of the Not-Self to the woman: multiplication and division, limitation and confinement within bounds, separating off of man from man and soul from soul and family from family, intensity, motive power, desire, emotion. The inner self is the man and the outer body is the woman (Cf. Vishnu Parana, I. viii.) It must always be remembered that all this is only compara- tive ; for, in every individual organism, both factors are and must be always present, though also always, one must be prominent and the other in abeyance. It is only because, at the present day, the characteristics of the Self predominate in one kind of organic constitution and those of the Not-Self in another, that the distinctive class-names are used of man and woman. It is repeatedly said in the scriptural books of India that the Jiva has no sex ; only the enveloping sheaths, which it puts on from time to time, have it ; it is also indicated that
114 SCIENCE OF THE EMOTIONS.
Where, again, this physical Love, this Lust, is
-p entirely one-sided, there results the
Emotion which underlies the action of
Rape ; it is largely made up of the emotions of
Pride and Oppression. These, in the evil of the
all Jivas must pass through both kinds of sheaths, turn by turn, by action and reaction from one kind of experience to another. The fact that these distinctions, like all others, are only comparative, that here, as everywhere else, there is no sharp and insuperable ultimate definition, is illustrated by the balancing and mutual neutralising which is observable in human life as in all nature. For, generally speaking, the characteristics assigned respectively to man and woman above are noticable only in their relations with others outside the family. Within the family they are nearly reversed: while the wife and mother is all self-sacrifice and devotion, is the thread of love that holds the family together and the fore- thought that provides for its needs from day to day ; the husband and father is rather selfish and comfort-seeking. A case of ' conservation of energy.' So, the spirit of love and human gregariousness which takes shape as ' familism ' in the East becomes 4 individualism plus nationalism ' in the West of to-day.
It may be noted here, with reference to the distinctive sex- characteristics referred to above, that Samskrt works on medicine derive from the father all the ' systems ' of the body, e.g., the osseous, the nervous, the arterio-venous, the hairy, etc., and from the mother, the ' separate* factors of the body, the flesh, the blood, the fats, heart, spleen, liver, intestines, etc., (vide Sushruta, Sharirasthana, iii.)
As to the gradual unfolding and reclosing of sex and sex- feeling, we learn from The Secret Doctrine and, more vaguely, from the Puranas, e.g., the MZrkandeya, XLIII., and the Vi§hnu, I. xv,) that humanity begins as a-sexual, becomes
COMPLEX EMOTIONS. 115
two classes, good and evil, of Jivas, become plea- surable by being accompanied with a sense of power and superiority, as will appear later.
bi-sexual, then different-sexed, then again bi-sexual and finally a-sexual again before p r a 1 a y a . And we find this recapitulated, in accordance with the laws of ontogeny, etc., or, in simpler language, the law of universal analogy, ' as above so below', ' as the small so the large', in the life of the individual to-day, though, of course,only in a general manner, more psychical or psychological than physical, through the stages of the child, the adolescent, the adult, the aging, and the aged. It may be noted here, again, that all these words, asexual, different-sexed, etc., are only comparative, as modern anatomy also tends to show, for there never is a complete loss by any organism, showing one sex,' of the germs and • elements, however atrophied or undeveloped, of the other sex also ; and this for the plain metaphysical reason that I .and Not-I can never be wholly separated. The sex excitements and perversions that often occur before and after adolescence and prime in the individual, as also a race (for history shows that widespread intermarriage and sex-corruption have been the almost invariable precursors, respectively, of the birth and the disintegration of national organisms), seem also to correspond to elements in this same general 'scheme' of evolution. What would probably be normal and healthy methods of propagation in that vast plan, in the proper times .and places and with the necessary fullness of appurtenances, in the 1st, 2nd, 6th & 7th Races, become unhealthy, danger- ous and fruitless abuses and aberrations when they appear, out of and away from that proper setting, in the 3rd, 4th .and 5th.
In order to explain the why of this scheme of evolution, we have to refer to The Science of Peace. In that successive .manifestation of the Logion, I-This-Not, which makes up the
116 SCIENCE OF THE EMOTIONS.
The commonness of Adultery, too, is due to-
Adultery similar reasons. Adultery excites not
only the emotion of Lust, but also of
Malice, sometimes of Revenge, or of Pride and
world-process, the earliest asexual condition of the race would correspond to that condition of the first factor,. I or Aham, wherein the second factor, This or Etat, the Not- Self, is only faintly present. With the increased accentuation of the second factor, we have the bi-sexual condition. The equal definition of the two gives rise to the complete division of the sexes. With the developing of the third factor, Not or Na, the Negation, we have again a blurring of sex differences and a return to the hermaphrodite condition on a different level. And lastly, with the greater emphasis- ing of the Negation, the asexual condition supervenes again as a preliminary to p r a 1 a y a .
This general idea seems to have set the type to human history, as it has been and will be current for some millions of years (according to the Purdnas and The Secret Doctrine], from the advent of the Third Race and the influx of high and low Jivas from other planets, ' micro-organisms ' as modern science would charily call them, till the appearance of the Sixth Race. The type has undergone the distortions and rever- sals which are inseparable from reflexion into and associa- tion with matter ; and we therefore observe that the course of human history has been : (a) the ' marriage ', by violent conquest, of a younger and more vigorous nation with the daughters, the wealth, the worldly possessions, the vitality and the means of subsistence, of an older nation which has become effete, l unsexed, ' • emasculated ' ; (b) the birth of a younger generation, i.e., a new nation of emigrants and con- querors, fostered by the older at first ; (c] a new marriage, by conquest ; and another death, of the older, and so on. The unending and ever-unsatisfied cravings and "« long-
COMPLEX EMOTIONS. 117
Conquest, and again of Fear, which — by a parti- cular perversion that will be treated later on in more detail under the subject of the Philosophy of Poetry and literature— becomes, in a certain
ings of Jove ', which are generally regarded as part of the mystery of sex-love, are due to the plain fact that two living and separate organisms, such as are needed to a relation of sex-love, cannot become absolutely identified with each other without that relation itself being destroyed and its very purpose defeated in consequence. Yet there are ever nearer approaches to such complete mutual absorption, even in the physical, and much more so in the superphysical states (by comparison with the physical) — at least one of the current conceptions of m u k t i being that of such a complete absorption.
Wth reference to the sex-mistakes above alluded to, to effectively guard against the frittering away of the forces which help on normal human evolution and minimise the distortions of the ideal type in contact with matter, to make the progress of human biography and history smoother, generally, there seems to be really but one all-round satis- factory course open to men to follow, viz., the d h a r m a of v a r n a and a s h r a m a laid down by the First Manu of the Human Race, out of the stores of wisdom gathered by him from the vast experience of whole past world-cycles. The struggles, the problems, the difficulties, individual, psycho- physical, domestic, social, economical, political, that are con- valsing and embittering life to-day, would cease to trouble if the world could be induced to go back again to the main out- lines of that practical utopia which there is much reason to believe was once actually working in India. If it be im- possible to follow even the principal lines of that all-compre- hending polity, then indeed there seems no hope, and humanity must go down deeper and ever deeper into the
118 SCIENCE OF THE EMOTIONS.
aspect, a pleasurable, from being originally a pain- ful, sentiment. Sometimes the motives are exactly the opposite ; the miseries of an unhappy marriage may drive the spouses apart from each other and into the companionship of others who can better satisfy their natural human craving for the affec- tion of some fellow-being ; in such cases the adultery would be more technical and not so much the lustful one referred to before. What probab- ly more frequently happens is that people become surfeited with the quieter joys of the family-life and, beginning to find them stale, plunge into the wild ways that bring more ' sensation '; and vice versa also, in the everlasting swing of the soul between the ' pairs of opposites ' which make up the world-process.
The real sncl full significance of the statement in the Bhagavad-Gtta. l H " Adul- valley of bitterness. But it is not so. There is hope. The utopia has worked before. And it will work again. Indeed it is only because the Race became tired and surfeited with the * tameness ' of health and peace that it has entered on a course of the ' excitements ' of license and disease and pain ; and when it has had enough of these, it will gladly go back again to health and peace. ' The difficulties of modern life, ' turning mainly on the selfishness and the excite- ments involved in different-sexed life, were needed by the Race to supply, by contrast, the forgotten commentary on Manu and restore to His very simple and superficial-seeming rules the depth and fulness of significance that there really is in them. 1 i. 42.
COMPLEX EMOTIONS.
tery leadeth unto hell," is to be found in this very fact that it has its root in the evil Emotions, and so shall have branches and fruits in them too. If the springs of the stream are poisoned, all its subsequent length will show the taint. Let the Emotion, the \vhole mood of the parents, be pure,, peaceful, happy, and loving, in the moment they produce and ' set apart ' from their own u p a d h i s a new u p a d h i , and then this nucleus, partaking as it must of the pure nature of its parent u p a d h i s , shall become fit abode for a pure Jiva. Otherwise it will be evil and attract an evil Jiva only into itself. Herein is to be found the true use and significance of a formal and public celebration and consecration of marriage, whereby all false and evil emotions of Shame and Fear and Jealousy of other claimants are removed, and only pure and peaceful and recognised and undisturbed affection is given the best opportunity of growing between the married pair, to the benefit of the progeny.
The converse of Jealousy — viz*, Attraction plus the consciousness of a possible superiority in
another which will help one to secure H nPe® gUl" the object of one's wish— has apparently
no distinctive name in the English language. Confidence, Trust, Faith, Reliance are the nearest terms. Perhaps the idea is better expressed by Hopefulness ; the emotion in the parent corresponding to the Promisingness of his
120 SCIENCE OF THE EMOTIONS.
child ; the emotion which is indicated in the Samskrt saying :
" Let a man wish to excel all others, but let him w/sh that his son should excel him. "
Envy is Jealousy wherein the superiority of the object thereof is more pronounced, the Repulsion as great, and the active endeavor to make the envied person inferior to oneself is weaker, because less hopeful. Jealousy and Envy cease as soon as the disputed object is definitely secured by one of the rivals : the emotion that is left behind in the mind of the loser is then neither Envy nor Jealousy, but Hate — the Hate of Malice. But sometimes the word Envy is used in a comparatively good sense, that of Emulousness, in the spirit of the Samsk rt advice, fcen3>$W&i " Be envious of the causes, not of the results, " i.e., be envious and emulous of the merits which secure prosperity, and strive to develope them in your self ; be not envious and jealous of the resultant prosperity in any given case.
Malice is Hate plus Fear. Its converse is
Tyranny, Cruelty, Oppression. Slyness
is a milder form of it. It does not strike
openly, but seeks to injure by an underhand blow,
by insinuation, or by some crooked method, so that
1 Charaka-SamhitS, Sutrasthana, viii.
COMPLEX EMOTIONS. 121
the assailant may not appear as such, and so may escape the return blow which he fears and wishes to avoid by keeping in the background. It some- times appears in one who is on the whole stronger, towards one who is on the whole weaker. It then takes the form of a desire to inflict pain and feel power over another in a way which does not admit of any immediate show of resentment on the other side ; it watches for the opportunity to stab when retort would place the victim in an even worse position than silent endurance. Here, the fear is fear of others, the fear of losing reputation with them and being treated by them accordingly. In the inferior towards the superior, it is often the effort to revenge Tyranny. Many that call others malicious and mean are worse themselves, for they are oppressors and misappropriates, have them- selves by their own wrong-doing created Malice and Meanness in their victims, and are angry that they should be resisted by tnose victims in the ways that apppear malicious and mean. Spitefulness is allied to, perhaps the same as, Malice.
Meanness is Strictness where Benevolence or Magnanimity is expected and proper. 1SS' Niggardliness is an allied emotion. Usage confines the latter word to money-matters.
Extravagance, Carelessness, Recklessness, False Extrava- Magnificence, are the converse moods. gance. They are Benevolence, or mere Self-
Display, where strictness is desirable.
122 SCIENCE OF THE EMOTIONS.
Insolence, Impertinence, Stiff-neckedness, Stiff- backedness, Brag, Bullying, Presump- ttiousness, etc., are the opposite of Humi- lity, the converse of Malice, the kin of Tyranny.. They are the assumption in oneself of equality or superiority, where the fact is inferiority, to the object of the mood. The desire here is the desire of Repulsion, though it is not very prominent in the beginning. An ' insult ' is the pointed expres- sion of one's consciousness of the inferiority of the object of the insult.
Crookedness and Craftiness are the more active
forms of Spitefulness and Malice ; but Craftiness. .
the element of dislike is more hidden.
Admiration too appears to be a complex emotion. Of course, in order to say that an emotion which is described by a special name is simple or complex, we must be guided by current usage in deciding what emotion is really denoted • by that word. This reflection comes up at once in connection with a word like Admiration, which is used — like so many others, on account of the paucity of languages, resulting from the absence, on the part of the races using those languages, of the feeling of any need for more minute and elaborate expression — to indicate many distinguishable though related phases of the same mood. For our present purpose we have to take the sense in which the word is used most
COMPLEX EMOTIONS. J23
often. Taking that sense, i.e., scrutinising the majority of the particular instances in which the word is used, it appears that it is employed mostly where there is a consciousness of the superiority of the object of it, but the feeling of Attraction accompanying it is neutralised or diminished by collateral circumstances.
We admire the skill of a juggler. We recog- nise the superiority of skill and are pleased with and like the results, but not very much. They appear trivial to us, or perhaps even wasteful of time and energy. So also we admire the skill of a general in the successful conduct of a war. But, if we are neutral to the parties warring, while recognising the superiority of skill in manipulating armies, we are perhaps full of sadness and regret at the fearful results in slaughter and rapine. If we are not neutral but interested, then there is no Admiration ; the successful fighter becomes an object of apotheosis or satanisation ; his name becomes a name to worship or a name to fear} according as we have gained or suffered by his skill. Again, we admire the beauty of a person ; we admit the superiority in that respect, but there is something, some drawback, which prevents the Attraction from ripening into Reverence or Love, and the feeling remains one of Admiration only.
Thus Admiration is Attraction plus consciousness of superiority in the object in some respects, plus consciousness of its inferiority in some other res-
124 SCIENCE OF THE EMOTIONS,
pects. It comes very near to Esteem. In Esteem the element of Attraction is stronger perhaps, and the objects of it, the attributes liked, are different ; they are qualities of a work-a-day usefulness, indirectly pleasurable. In the case of Admiration they are more directly pleasurable. Such seems to be the distinction between them ; but it refers, of course, to only one special sense and use of each term.
Wonder is distinct from Admiration ; yet it has something in common with it too, It is consciousness of the superiority of the object, plus attraction, the desire to approach, plus uncertainty of one's own ability to do so ; the whole being overshadowed by the unexpectedness of the object, it being something out of the ordinary course of experience. It is this extraordinariness, indeed, which is the immediate cause of the uncer- tainty as to ability to approach, The physical manifestation is a general expansion of the features — open eyes, open mouth, ' wide-eyed wonder ' — consequent on the feeling of pleasure, accompanied by the arrest of motion— ' standing stock-still, ' 'struck dumb'— which corresponds naturally to the uncertainty above-mentioned.
The emotion stands close to Admiration on the one hand, and Awe and Diffidence on the other : yet there is a subtle distinction between them.
The Mystical, the Mysterious, the Curious — the emotions of these are allied to the emotion of the
COMPLEX EMOTIONS. 125
Wonderful. There do not seem to be exact names expressing those emotions, as Wonder describes the emotion produced by the wonderful. The special, constitutional characters of the objects of the emotions, and their greater or less extraor- dinariness and importance, make the difference between them.
Curiosity is, in one sense, only the desire for
Curiosity * the curious> ' for knowledge of the little-known, the out-of-the-way ; it is a wish to see the unseen, to feel the unfelt, a seeking to understand unintellegible contacts, as in children and savages, and, in a wider sense, the men of science, in whom there is a standing want to acquire knowledge of the details of the world around, full of inexplicable puzzles. But, in this sense, Curiosity is not yet an emotion, in the sense of that term as defined here. It is rather a direct appetite, being to the inner or mental man what hunger and thirst are to the outer or physical man. For as the parents nourish the physical body of the child, giving rise to the Pitr-rna, the debt to the ' Fathers ' ; so the Elders of the race feed and foster the mental body of the Jiva, creating thereby the Rshi-rna ; the Gods of the elements providing the means for the accomplishment of both the processes, and themselves becoming, in conse- quence, the creditors of the third or Deva-rna. The purpose of Curiosity, in this sense, is practi- cally the same as that of all primary desire, the
126 SCIENCE OF THE EMOTIONS.
desire to live more and more fully, to feel or realise one-self more and more strongly, to exercise greater and greater power and control over all around and make them subject to or part of one- self. Only the intellectual or cognitional element is more prominent in Curiosity than in primal desire. Thus we know generally, as said at the outset of chapter iii, that cognition is followed by desire and that by action ; action is followed by fuller knowledge and thought which leads to more complex desire and emotion and greater power of action ; and all that again bears fruit in more complicated work and industry ; and so on, in endless rotation. The desire for fuller and fuller knowledge as a means to larger and larger life is Curiosity in this first sense.
In the other sense in which the word is often used, that of a minor vice, it conforms more to the definition here adopted of Emotion, a desire for information regarding the personal affairs in particular of other human beings, which infor- mation will either (a) give some sort of hold or power over them, or will (6) give a sort of petty satisfaction, by means of gossip and scandal, the same in kind (though differing in degree and quality) as is derived from the witnessing of act- ed plays or the reading of stones whereby we live very various lives and pass through very differ- ent kinds of experiences, vicariously, as it were. In this second sense, too, we find that Curiosity is
COMPLEX EMOTIONS. 127
an emotion which unfortunately afflicts many human beings disproportionately and inappro- priately, and very often to the great inconvenience of others. But, again, like all things else, it has its good as well as its bad side. The existence of such a feeling in fellow-beings is an inducement to all who have weak points to endeavor to streng- then them, to endeavour to live so that they shall no longer fear being brought into the light of day, no longer fear being made the subject of their neighbour's conversation.
In sense (b) abovementioned, Curiosity appears as a desire for a desire ; for the wish to see act- ed plays or read stories is largely a wish to feel -emotions, the emotions felt by the characters. This will be dealt with at greater length, later on J ; but it may be noted here that, in strict analysis, a desire for a desire is an impossibility ; and the expression, which has gained currency because it provides a convenient way of stating some rather common moods of mind, really means a desire for a certain condition of oneself, in which condi- tion it will be possible to enjoy certain pleasurable objects ; and thus, ultimately, it only means a desire for those pleasurable objects, complicat- ed with a strong memory of them, and with a consciousness of present inability to enjoy them. When a sick man, who has lost all appetite, desires appetite, i.e., desires desire for food, what J- See infra, chapter x (c) and (d).
128 SCIENCE OF THE EMOTIONS.
does he really want ? He really wants all the pleasant foods and drinks that he enjoyed in his previous healthy condition, but is now prevented from enjoying by ill-health. And instead of stating the fact at such length, he shortly says he wants his appetite back again.1
Surprise, Astonishment, the feeling of ' the
Curious ' as when a person exclaims,.
' This is something very curious, unusual,
remarkable,' etc., are degrees, modifications and
varieties of the emotion of Wonder. The words
are sometimes used to express corresponding
moods on the side of Repulsion also by analogy and
for convenience.
The emotion of the Sublime is also akin to
Wonder. Where the unexpectedness
11 y' and extraordinariness are at their lowest
and the superiority at its highest, the emotion of
1 There is also a subtler sense in which a Jfva may desire desires. For that sense we may refer to chapter xv, pp. 293, et seq. of The Science of Peace. Each inner subtler body, while from the standpoint of the outer and grosser it is only psychical or psychological and (pseudo-) immaterial, is, in turn, from the standpoint of a still more inner and subtler body, m aterial, and so an object ; and thus the psychical and apparently immaterial cognitions, desires, actions, etc., of it are, in turn, material objects to the cognitions, desires, actions, etc., of the further inner, an inner which is ever receding inwards more'and'more, antarantah, as the Tripad-Vibhuti-Maha-Narayaya Upanishat says. See also- infra, chap, xii (c).
COMPLEX EMOTIONS. 129
the Sublime is present. Awe is closely related also. The difference is, as is apparent from the foregone analysis of that emotion, that whereas in that there is a faint degree of Fear, here there is only Attraction.
'The Wonderful,' 'the Sublime,' and 'the Awful ' cluster more frequently, or at least as often, round 'inanimate' natural scenes — mountains, summits of snow, gorges, canons, lakes, forests, tropical or montane vegetations, waterfalls, rivers, oceans— than, or as, round human beings — wielders of mystic powers, teachers, doers of great deeds, benefactors of mankind, great writers or great speakers. These scenes and objects of nature are said to arouse those emotions only by a metaphor, only as invested with human attributes in imagination, which, of course, may be so strong as to simulate reality. Grandeur and Magnificence are allied to, sometimes synonymous with, Subli- mity.
Disgust is Fear in some respects phis Scorn in Disgust. others.
Loathing, Abhorrence, are allied Emotions and
express phases of Hate. As to what is
Loathing ^ exact phase expressed by each—
Abhor- this is a matter apparently not very easy
?ence. to Determine, as the use of the words
does not seem to be very precise or specific. They
express Repulsion from an inferior, the cause of
the Repulsion being its ugliness plus uncleanliness,
9
130 SCIENCE OF THE EMOTIONS.
and imply a desire for physical distance due to a fear of pollution. This latter element is predo- minant in Loathing, which may even cause the physical manifestation of vomiting, the effort of the body to throw out that which infects or injures it. In Abhorrence the mental element predominates ; it is more aggressive than Loathing, and may be said to push away the abhorred object, whereas Loathing shrinks away from it.
These have an underlying basis of emotion, because they are not passive but active qualities, and manifest themselves in action, even though it be not always very prominent.
Greed is obviously excess of desire with reference to any particular object. It is thus not a complex emotion.
Tantalisation is a mixture of ' the desire to give ,
to impart, ' and ' the desire to hold Tantali- , , „,, T
sation. back. The reason may be mere Love
or Vanity, and Fear of consequences or even Dislike, respectively.
The consideration of the emotion of the Beauti- The f ul has been left over to so late a stage,
Beautiful, because a peculiar mysteriousness is attached to it by humanity at large, though in reality there appears to be no mystery about it, and though it even appears to be a simple rather than a complex emotion.
The emotion of the Beautiful seems to be Love pure and simple ; and this is why mysteriousness
COMPLEX EMOTIONS. 131
attaches to it, for it does to Love also. Whatever gives us pleasure, whatever is fit to be united with and added to us, whatever enhances our self, our life, is, so far, Beautiful to us. The instinct of common usage and language indicates and embodies this truth. The Beautiful is the pleasant, the agreeable, the attractive, the charming, the fascinating, the lovely, the lovable. In Samskrt — sundaram (su driyat e — that which is respected, loved ; or s u u n a t t i — that which attracts) ; ruchiram (rochat e— that which shines, or pleases) ; charu (charati m a n a s i— that which dwells and moves in the mind) ; sushamam (su and s a m a m — even, unobstructing) ; sadhu (sadhnot i — fulfils desires) ; shobhanam (shining) ; k a n t a m (is loved, desired) jmanoramam or mano-haram (pleases or steals and attracts the mind) jruchyam or ramyam(is pleas- ing) ; manojnam (knows or fills the mind) ; m a n j u (is reputed, well-known, or has a sweet and pleasant sound) ; m a n j u 1 a m (the same as the last).1
There is no other standard mark of Beauty ; for it varies, so far as its outer embodiment goes, with varying tastes in different men, and different races, and different times ; but it never varies so far as its
1 Anjara-Kosha, iii, 52 ; and the commentary on it, the R&m&shramt, by Bhanu Dikshita.
132 SCIENCE OF THE EMOTIONS.
inner characteristic of pleasantness is concerned, That is most beautiful to any one individual which is best calculated to supplement, to duplicate, to doubly enhance his self, his life. The instinctive, and not the definite, perception of the possibilities of such enhancement makes the mystery of the emotion. It may be that in later and more advanced races, with clearer vision and wider knowledge of all the phases of human life in each individual, the mystery will disappear and only the emotion remain. But the metaphysical view of the pseudo-infinity of the limited rather forbids the entertainment of such a possibility. In this connection may be noted the theory of cell-physiology, viz., that the vital process going on in each cell has an optimum, a point of fullest life, with a minimum on the one side and a maximum on the other, the crossing of either of which results in the death of the cell ; that is to say, if the degree of the vital process (vibration, assimilation of new and rejection of old material, or alimentation, or transformation of some kind or other, whatever its nature may ultimately be decided to be) falls below the minimum or rises above the maximum, then the cell dies, equally in both cases. Even so, a living individual dies, both of over-starvation or of over-repletion ; a sound fails to be heard, i.e., fails to become a sound to the human ear, if its vibrations are too few or too many. Taking one instance of the effect of the
COMPLEX EMOTIONS. 133
Beautiful, as between two human beings — where it is more frequently observable, though the generali- sations apply to the so-called inanimate objects of nature also, in their effects upon human beings — we may note that the secret of what is called love- madness appears to be but this, that the nerves have been stimulated nearly beyond the maximum above-mentioned. Such over- stimulation, with natural and normal vent in corresponding action suppressed, often results in abnormal disease, hysteria, etc. In a milder degree it appears as the over-sensitiveness and restlessness of youth. In a higher degree, as the resistless yet aimless, over- powering yet unintelligible, passion that is account- able for many a wander jakr, eccentricity or errantry. Where elements of s a 1 1 v a and good- ness are present, this attraction of the Beautiful in its super-physical forms,
The love of the moth for the Star,
Of the night for the morrow, The devotion to something afar
From the sphere of our sorrow, 1
is the cause of manifestations of genius, or of * religious conversions, ' which also occur largely in the critical period of youth. 2 In its metaphysical form— of the One which confers infinite expansion of
Shelley.
Starbuck, The Psychology of Religion.
134 SCIENCE OF THE EMOTIONS.
life upon Its votary by becoming identical with him — the overpowering attraction of this, the Supreme- ly Beautiful, plunges the Jiva that is ready for it into endless v a i r a g y a and lifts it out therefrom into viveka and the Life Eternal, The classical Puranic story, of the marvellous enthusiasm and love, indeed love-madness, aroused in men and women by the superhurna beauty of Krshna's physi- cal form and the divine music of his flute, is an illustration of the effect that is produced by sensa- tions, which are the staple of the life of a higher and more complex organism, on organisms less deve- loped, but not so dull and low in the scale of evolu- tion as to be unable to respond at all. In this sense, the A v a t a r a may be said perhaps to have, amongst many other high purposes, one of setting up an ideal of physical form and nerve-organisation also, to be gradually grown into and realised by the race by means of the strain and striving of love and desire. At present, our human possibilities of enjoy- ment are confined to the five senses of knowledge and the five organs of action, in their direct exer- cise or as the basis of all the endless permutations and combinations of the thoughts, emotions and actions which arise out of and refer back to such exercise.1 Each nerve may well have its own
l As to ' Sensations ' being such basis, see among others, Blavatsky, The Secret Doctrine,!. 31; Hegel, Philosophy of Mind, translated by Wallace, p. 21 ; Mill, Examination of Hamilton ; Vatsyayana, NySya BhZ$hya, I. i. 3.
COMPLEX EMOTIONS. 135
appropriate pleasures and pains.1 Compare the expressions : ' he lived in every fibre o( his being in that moment/ * every nerve tingled, ' etc. These experiences, now comparatively rare and vague, will probably become more common and better defined in the future races, which will also possibly de- velope fully the five real organs of action correspond- ing to our five senses of knowledge.2 At present,. with two senses of knowledge fairly well-develop- ed, the ear and the eye, we have only one organ of action similarly well-developed, viz., the vocal apparatus, for reproducing sounds, and one organ of action less developed, viz.t the hands, for reproducing ' sights,' figures and forms, and also 4 tacts ' or touches. In the later races, we shall possibly have more or less developed organs for reproducing these two and also tastes and smells, and then the range of the emotion of the Beautiful will be correspondingly larger. While humanity
1 The descriptions in the Brahma PurHna^ for instance,. of the various tlrthas or holy places, and of the conse- quences of practising penance in them, carry indications of being (very) veiled descriptions of the several nerves or nerve-centres of the body, and of the results ensuing from the yogic stimulation or manipulation of each.
2For a vague indication of this, see the story of Rshabha- deva in the Vifhnu-Bhagavata Purana, V. v. The active func- tions assigned to the organs (excepting the vocal apparatus) in the current books, seem to be somewhat of the nature of 4 blinds,' for they are shared in by other organs also and are not entirely specialised, though prominent, in these organs.
136 SCIENCE OF THE EMOTIONS.
is different- sexed, so long, . naturally, for the reasons mentioned before, l the opposite sexes stimulate all the senses and organs and enhance the whole life and being of each other in greater degree than any other object, and, consequently, the emotion of Love and of the Beautiful is aroused most powerfully as between them.
One point may be noted here. Theories as to the Beautiful, in current text-books of psychology, have generally something to say as to lines and curves of beauty. Some even go so far as to exclusively identify beauty with a certain line or curve. The underlying truth of all these is that as the fulfilment of desire, the enhancement of life, the expansion of the self, in the limited individual, is in and through the senses of cognition and the organs of action, the stimulation that most enhances the being of any particular Jiva, in view of its special constitution, in the department of cognition or of action, and doubly so if of both, is the standard of beauty to it ; the totality of such special constitutions, i.e., of all possible constitutions, is the totality of the Sva-bhava, the Nature, of the Absolute ; and a line or curve of beauty implies a line of movement, a course of action, which is most pleasant and congenial to the Jiva that regards it as such a line or curve of beauty. A constitution that particularly appreciates such a line or curve implies, in the first place, a special
* Pp. 111—113, supra.
COMPLEX EMOTIONS. 137
sensitiveness and delicacy of the sense of vision ; and this, secondly, in respect of figures as distin- guished from colors ; and yet again, thirdly, in greater degree the actional sub-aspect of visual 'Cognition, as implied in the movement of the eye along the line or curve. Other special standards of beauty may be similarly analysed with reference to the corresponding special constitutions of the Jivas holding those standards.
One definition of Beauty, put forward by some Samskrt poets, may be noted.
' Beauty or pleasantness or enjoyability, r a m a - niyata — the essential quality of this is that it appears as ever new, from moment to moment.'
Something has been said before about Novelty at the end of chapter vi. ; more will be said later on in connection with the deadening effect of fami- liarity or repetition.8 The element of truth under- lying this view is that change is essential to the individual life, change of experience against a back- ground of unchanging self. This, metaphysically, is the very meaning of individual life. Hence arise the many laws in all departments of cognition , desire action, etc., the Law of the Relativity of all know- ledge, of intensity of feeling or sensation by contrast, of determination by negation, and all the conditions
1 Magha, iv. 17 ; see also Naishadka, xix — 34.
2 See paragraph on Irreverance, p. 141, infra.
18S SCIENCE OF THE EMOTIONS.
of staleness, surfeiting, ennui, restlessness, etc. Butr in this sense, beauty as novelty, or also as the special lines or curves referred to in the preceding para- graph, is not so much emotional as purely sensuous. From what has preceded, it will be obvious that primarily this test of Beauty, i.e., its enhancement of another's life, applies to the physical embodiment ; and secondarily, and more or less metaphorically, at a later stage of evolution, when the inner natures or bodies have grown, to the emotional and intellectual constitutions.
Vanity, according to the ordinary use of the Y . word, is something reprehensible- Yet
examination shows it to be on the side of Attraction and so of virtue. Popular usage recog- nises one form at least as ' innocent or childlike vanity.' Like Curiosity it seems to be a double desire, the desire of the desire for union, the desire of Love, the desire to love and be loved, to like and be liked, to praise and be praised, to please and be pleased. The physical consequence is self-adorn- ment ; otherwise, too, the laying out of oneself to please, in endless ways. That it has come to acquire an evil association is due to two causes. Even in the above good sense, Vanity would be an object of contempt to Jivas in whose constitution Unlovingness, Hardness, Reserve, and ' separate- ness ' generally, were strong. Again, the word is used in a different sense altogether, as the nominal derivative of the adjective l vain ' ; then it means
COMPLEX EMOTIONS. 139
Self-Complacence, Self-Satisf action, and becomes only a modification of Pride, which is a very different Emotion altogether.
Perhaps the reason why the two so different senses have come to be combined in one and the same word is that attention has been exaggera- tedly confined to this aspect of the true Emotion, viz., the consciousness of the ability to please (and so far, of a certain power, a superiority), which is always present in Vanity together with the desire to please, though the consciousness may be of an ability varying from the lowest to the highest grades- This consciousness of ability is present in Self-Complacence also ; but there it is not an ability to please others at all, there being no desire to
please ; and this makes all the difference.
Vanity plus consciousness of something which takes away from the feeling of ability is Shame.
Self-Complacence and Self-Satisfaction are Self- importance and Superciliousness, in which the consciousness of the inferiority of another has become vague and general, and attention is mostly confined to the consciousness of one's own su- periority generally. One somewhat peculiar phase of Self-Complacence seems to deserve special attention because of its insidious subtleness. It generally attacks Jivas at the junction-point between the two paths, of pursuit and renun- ciation, and may be described as the resultant
140 SCIENCE OF THE EMOTIONS.
of a violent combination of contempt and cynicism on the one hand and budding bene- volence on the other. In combination with other emotional elements in the constitutions of different individuals it manifests itself in different expres- sions. One such is the face of deliberately-assumed and conscious melancholy, embodying a sad self- awareness of the wearer's invincibly helpless su- periority to his surroundings, which superiority per. sists despite all the wearer's best efforts to suppress it ! The explanation is this : At such junction-point, the a h a m k a r a , the self -consciousness or egoism, of the Jiva comes to a point, a focus, preliminary to disappearing into the universal space of All-Self- Consciousness. The v a i r a g y a, detachment, in- tended for ' the limited/ the a n i t y a , as a whole, appears as positive contempt and cynicism with reference to particulars ; and, not infrequently, it appears only when the individual expressing it is well-fed, well- clothed, and otherwise set in luxu- rious surroundings, for so only it finds the needed background to throw it into relief ; at this weak infant stage it would perish if set in the actual asceticism that it aspires to. And the s h a m a , peacefulness, which is the instinctive result of touch with the N i t y a , the Eternal, appears as budding benevolence also towards individuals. Hence an appearance of (often impertinent) hauteur plus condescension. The nasal tone of remonstrance, conveying apologetic abuse, often accompanies
COMPLEX EMOTIONS. 141
this mood — ' I should turn my back upon you,, were it not that pity prevents'— a combination of the ' snorting sneer ' of pride and the ' soft tone ' of pity.
Irreverence, Profanity, Flippancy, are incipient Fear phis the desire to belittle, so as to remove the element that causes the fear, in conversation with others ; and also thereby to gain for oneself the consciousness of increase, in contrast with the belittlement of the other. They are distinguishable from that good- humoured and easy talk which is due simply to the fact that the speaker is more familiar with the subject than others, and therefore moves therein or thereabout with greater ease. A loyal subject may speak of the sovereign whom he has never seen and reveres from a distance as ' His Majesty/ and never in any more familiar fashion. A minister who is less removed from him, speaks of him as ' the king,' or even by name. In both, the emo- tion is on the right side. But neither may speak of a genuine king as ' the figure-head of the state.' There, the emotion would be on the wrong side, and so a case of flippancy, assuming, of course, that the king did not really deserve such a title. In the first case we have the familiarity of affection ; in the second, of contempt. The so-called deadening of any emotion, with reference to any object, by repetition of contact with that object, wherever it really occurs, is due to the fact that other
142 SCIENCE OF THE EMOTIONS.
subsidiary emotions, such as that of surprise, etc., which are peculiar to every new experience, do not arise in the repetition of it and therefore the total general stimulation or excitement is less. The* matter might be put thus in other words :
It is not so much that " the emotions blunt themselves by repetition"2, as that exactly the same circumstances do not arouse the same amount of emotion a second time ; but that if there is a cumulation of new pleasures or pains, additional soft caresses or petty annoyances, then we have a corresponding cumulative effect in the resultant emotion, that u desires grow with what they feed upon, as fire with fuel " and of association," etc.
Laughter, as has been generally recognised by psychologists, is the physical manifes- Laughter. tation of a su(jden and excessive recog- nition of one's own superiority/ Where this
1 See, on this point, Goethe's view, quoted in that generally very useful work, by Hoffding, Outlines of Psychology, p. 282; " ...the soul becomes greater without knowing it and is no longer capable of that first sensation. Man thinks he has lost, but he has gained ; what he loses in pleasure, he gains in inner growth... " ; but this seems still to require further explanation, as in the text above.
2 James, Principles of Psychology, II. 475.
3 Bain, Mental and Moral Science, pp. 257, 315 ; see also Herbert Spencer's Essays, Vol. I. • The physiology of Laugh ter ' ; and Harald Hoffding, Outlines of Psychology, pp. 291—
.29-4.
COMPLEX EMOTIONS. 143
nsciousness is accompanied by Repulsion, the laugh becomes ' the laugh of ridicule' ; where the ridicule is light-hearted, not serious, only chaff and banter, where it is moreover openly and unmistakably pretended and make-believe, ' the laugh of jest and joke/ of c fun and good humor and good company ' results.
But we very seldom find the loud laugh com- bined with genuine, deep-seated, real, earnest Benevolence. The smile is the nearest approach to laughter there.
Smiles and tears require careful examination. Jivas smile for joy and smile sadly ; they and Tears. weeP m gladness and they weep in pain . What is the meaning of this ?
The ' smile of joy ' has already been incidentally and very briefly explained in connection with Kindness. The essential, psychological meaning of ' the expansion of the features in a smile ' is a consciousness of ' moreness, ' of ' superiority.' The receiver of a gift smiles after the receipt. The giver smiles before the gift. In the first case the recipient becomes ' more ' than he was before. The giver feels that he is more than the object of his charity and kindness. This last smile, the tender smile of Benevolence, is very nearly allied to and always ready to pass into the tears of pity. The * smile of sadness ' also expresses the sense of superiority of him who smiles to the cause of his sadness, but without Repulsion, rather with pati-
144 SCIENCE OF THE EMOTIONS.
ence, with resignation, with hope of future Love, The ' cynical smile, ' ' the smile of bitterness, ' isr of course, a near relative of the ' laugh of scorn.'
4 The tears of joy,' like the ' tears of pity/ may mean either only an overflow of the superfluous possessions of the self — but without a definite object as in the other case, and only as a general expres- sion of goodwill to all and readiness to give to any that need ; or they may really be, as they often are, tears of pity for one's own past self, weak and worthy of pity before the cause of joy made it large and strong.
1 The tears of pain ' are in reality only ' tears of
pity ' where the object of pity is oneself. Self-pity. The sd£ here divides itself into two> the
one pitying, the other suffering and pitied. Tears of pain are thus tears of Self-Pity. Tears generally do not come until the pain becomes mixed with a cognitional, considering, thinking, self-conscious element. This may be observed in children as well as in grown-up persons. A child generally accom- panies his crying with exclamations of ' I am hurt,' or J I have fallen down/ or 'So and so has struck me.' In adults too, there are seldom tears during the actual intensity of a pain. Tennyson's beautiful lyric illustrates the fact.
Home they brought her warrior dead ; She nor wept nor uttered cry .... Rose a nurse of ninety years, Placed his child upon her knee,
COMPLEX EMOTIONS. 145-
Like summer showers came her tears : " Sweet, my child, I'll live for thee," 1
This also gives us a clue to the reason why tears and Self-Pity, while allowed in the weak and the young, are considered reprehensible and unmanly in the grown-up and the strong. The ability to weep, as such, implies a lowering, an abatement, a diminution, a cessation of real acute pain ; and to make a parade of pain then appears improper, in the first place ; and, in the second place, such Self-Pity implies a demand for help by display of one's needs, and this in certain tempera- ments arouses Scorn, and calls forth the epithets of 4 whining ' and ' moaning,' etc.
Self-Scorn, Remorse, are similar to Self-Pity in
respect of the dual character. So, too, Remorse. 0 ir ™ •
Self-Praise.
The subject leads on directly to Pathos and ' the Pathetic.' The 'luxury of grief has puzzled psychologists all the world over. The Samskrt'J authors on Sahitya, too, give no adequate explanation. Sometimes they even content themselves with saying that the enjoyment of the Emotion requires a special and cultivated sense — which is scarcely true, as the Emotion is appreciated by young and old, cultured and uncul- tured alike. Herbert Spencer says he finds him-
1 The Princess, vi. 10
146 SCIENCE OF THE EMOTIONS.
self baffled1 ; yet he makes a good attempt and brings out some of the real factors of the explana- tion. It is enough here to say that the essential constituent of the Emotion of the Pathetic is Pity, in some phase or other. As to how it becomes a source of enjoyment, etc., will be treated of in detail, later on, in connection with the Philosophy of Poetry.
Persistent pleasure and pain, transformed into joy and sorrow, persistent gladness and sadness, exaltation and rejoicing, misery ness. and grief, may, in deference to the
common view, but scarcely in strictness, for they are only degrees of pleasure and pain, be said to take on the character of Emotion. They seem to be double desires, like Curiosity and Vanity. Persistent sadness seems to be a dissatisfaction, a constant desire that certain things were otherwise than as they are, so that then pleasure and Love would result naturally in place of the present pain and effort and greater or less Repulsion. Gladness is the reverse, a satisfaction, a desire to prolong present conditions.
The active aspects of sadness and gladness are Worry and Cheerfulness. As Worry is an emotion which is the source of a great deal of trouble to humanity, it might be useful to understand it a little more fully. The following factors of Worry
* Principles of Psychology, II. § 578. See also, James, Principles of Psychology, II., pp. 411 and 685.
COMPLEX EMOTIONS. 147
are immediately recognisable — (a) A going wrong of something, an obstruction to desire, a source of pain ; (b) endeavor to set matters right and want of success therein, a failure ; (c) a non-recognition of the impossibility of setting things right and so avoiding the pain ; on the contrary, a persistent consciousness that it is possible ; (d) consequent repeated endeavor and repeated failure ; and lastly, (e) continued anger and annoyance with the cause of the failure, and the mental repetition, over and over again persistently, of the cause of the trouble and the failure to get rid of it. It is this last which gives its peculiar characteristic to Worry ; the irritation is worst, naturally, when the cause of the failure to set things right is the unamenability of some human being on whose co-operation the setting right of things depends. If this element of Anger is taken away, then the element of the peculiar painfulness of Worry disappears. All that remains is rightful and justifiable repetition of endeavor to set things right. It is time to bring this chapter to a close. The list of Emotions might be prolonged indefinitely. The bulk of every language of an intellectually advanced race, excluding technical names and words relating to cognitions and actions, will be found to consist of words dealing with and expres- sing some phase or other of an Emotion.1 It is
l See, for example, Roget's Thesaurus of English Words and Phrases .
148 SCIENCE OF THE EMOTIONS.
impossible to deal with all of them in one place^ Illustration of the general principles expounded earlier was the purpose of this chapter. It is hoped that this has been achieved by the examples given. The student should find sufficient reason herein to believe that all Emotions are capable of being reduced into terms of Love and Hate, per- muted and combined with grades and kinds of superiority, equality, and inferiority. And he should try to find justification or refutation of his belief in practical exercises with new phases of Emotion.
A few tables are appended, tentatively casting the emotions and moods of more frequent occur- rance into groups. The nature of the primal trinity of the Self, the Not-Self, and the relation of Negation between them, which governs and guides the grouping, may be studied in detail in The Science of Peace. But to avoid misunderstanding, it may be noted here that the subordinate triplet, of chit or j n a n a , sat or k r i y a , and a n a n d a or i c h c h h a , i.e., cognition, action and desire, may be regarded as arising in the Self by the reflexion in it, respectively, of the Self (itself), the Not- Self and the Negation— so that these words, in the tables, indicate this reflexion rather than their literal connotations.
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