CHAPTER IX.

THE CORRESPONDENCE OF EMOTIONS.
Before passing on to the Philosophy of Poetry and the other Arts wherein Emotions are dealt with in an aspect somewhat different from that treated of hitherto, a word may be said as to the correspondence of these mental phenomena with each other, and how the presence of one calls another into existence.
The general law governing their reciprocation
and mutual manifestation may be The Gene- ^
ral Law. summed up shortly : Emotions tend to
create their own likeness, even as fire does. But in the actual workings of life, the results of the law undergo modifications by the special circumstances of the cases. These modifi- cations may be generalised under two rules, (a)
Amongst ordinary Jivas, inclined strong- cLsd Laws, ty neither to the side of L,ove nor to
the side of Hate, Emotions produce their own likeness or counterpart. (6) Amongst Jivas belonging definitely to the one class rather
150 SCIENCE OF THE EMOTIONS.
than the other, the Emotions of others, whether those Emotions belong to the side of Love or of Hate, create the corresponding Emotions of that class only to which the JIvas belong.
Thus, amongst ordinary people, midway, so to say, between p r a v r 1 1 i and n i v r 1 1 i , Love will produce Love, and Anger Anger, assuming equality. Pride and Scorn and Oppressiveness will inspire Fear and Malice and Vindictiveness in the really inferior ; equal or greater Pride and Scorn and Oppressive- ness in the really superior and stronger ; or merely Anger and Annoyance in the really equal. Again Fear and Distrust will inspire Pride and Scorn in the superior ; and equal or greater Fear and Distrust in the really inferior ; or mere Anger and Annoyance in the really equal. So Benevolence will inspire Humility or Love or Benevolence, And again, Humility will evoke Benevolence or Love or Humility.
But in a Jiva belonging, say. to the class of Jivas in whom the ' united Self ' is strong, belonging, that is, to the side of virtue and Love and unselfish n i v r t t i— whether this be the case by deliberate cultivation, such as will be treated of in the final chapter, or otherwise, by birth, karma, etc.— the sight of Fear will not arouse Scorn but Benevo- lence, equally with the sight of Humility, or Friendliness, or greater Humility, according as the person towards whom Fear is expressed, feels
THE CORRESPONDENCE OF EMOTIONS. 151
himself to be stronger, equal, or weaker ; that of Anger, Sullenness, and Moroseness will not inspire real Annoyance and Reserve and with- drawal, but, on the contrary, Love and Affection and effort to break down the other's crust-wall of evil mood, equally with the sight of Love and Affection, or it will inspire Benevolence,or Humility, as the case may be, with reference to the equality,, superiority, or inferiority, of the person inspired ; that of Pride will not evoke Fear, but true Humility ,. and the feeling that the other is really better than himself, even as will the sight of Benevolence, or it may produce Friendliness, or Benevolence and Pity, as the case may be. And, conversely, in a Jiva belonging definitely — by voluntary, premeditated development in that direction, or otherwise— to the dark side, the side of Hate and vice and selfis'i pravrtti, the sight of Humility or Fear, will equally provoke Disdain and Scorn and Contempt,, or Anger, or suspicious Fear ; that of Love or Anger, Sullenness and Anger, or Scorn, or Fear ; and that of Benevolence or Pride, Fear and Distrust, or Anger, or Pride.
The correspondence may be worked out and observed through all grades and kinds of Emotion. The details are numberless as individual beings, and the Puranas and Itihasas, and all good histories and observant stories of men, and accurately written accounts of the behavior of even animals to each other, abound with illustrations.
152 SCIENCE OF THE EMOTIONS.
As to why one Emotion should arouse another Emotion at all, as to why reaction should follow action — this belongs to the province of Metaphysic, and final solutions must be looked for there.1 But it may perhaps help to make the matter less mysterious-looking, if the laws gathered above are put in other words.
Why does a display of Fear arouse Scorn, etc. ? To show Fear of another person is to imply, to indicate, to say, that that person is not worthy of Trust, that there is a relation of Dislike and Hate between him and the timid person. This again is to imply, and to give cause to the other person to believe, that he should expect resistance, and harm, and ' attempt at making him less ' at the hands of the person who so displays Fear, for the Dislike present in Fear involves consciousness of pain and loss experienced in the past, and imagination of more to be experienced in the future, and conse- quent possibility of an endeavor to retaliate. The natural consequence is, that he, taking up the re- lation at this last stage, assumes the corresponding vicious attitude, and calls up Scorn, or Anger and Annoyance, etc., to his help, these being the ordinary Jiva's resources for supplying its deficien- cies and losses. The other, the fearing, takes the
1 See The Science of Peace, ch. xv, p. 268, as to how and why every one, thing or thought, material or mental, by imi- tation of The One, is pseudo-infinite, and endeavors to realise this pseudo-infinity by endless multiplication and radiation.
THE CORRESPONDENCE OF EMOTIONS. 153
situation up anew at this stage. And so, by action and reaction, the evil goes on perpetuating itself and becoming ever stronger, instead of abating.
So Malice is created by Oppression and Insolence, and by reaction creates greater Contempt and 'Oppression, till the whole situation ends in disaster — witness the mutual relations of Bhima and Duryodhana in the Mahabhdrata ; witness, in our own day, the mutual relations of so many conquer- ing and conquered races. Such oppressed persons nurse their grievances, and the Emotion, gathering strength with imprisonment and restraint, often explodes suddenly and, to those who do not follow up its gradual growth, in a manner entirely unaccountable and unintelligibly disproportionate to the occasion. These explosions may range from harmless and ludicrous outbursts up to crimes ; from cases where a man really weak, but wishing to appear strong, puts too much loudness and bravado into his first speech to the disliked person and then fails and collapses altogether, to cases where the disliked person is assassinated for imagined wrongs. Wherever there appears capri- .ciousness, or disproportion, or suddenness of action, there imagination has been at work silently strengthening the Emotion which has burst forth into the action.
The explanation in the other cases relating to ordinary Jivas is exactly similar.
In the case of extraordinary Jivas this new fact
154 SCIENCE OF THE EMOTIONS.
comes into play, viz., that they each look only at the actual superiority, or inferiority, or equality underlying the Emotion of another, and mostly ignore that particular aspect of desire which, together with the superiority, etc., makes it the Emotion that it is ; and so looking, they impose on it the Emotion corresponding to their own nature and dictated by their reason (consciously or sub-consciously) as the one proper to assume and act upon for practical purposes. At the same time it should be borne in mind, almost as a third law, that extraordinary Jivas, of either class, within the limits of their own class, tend to behave towards each other like ordinary Jivas, for the obvious reason that they are not extraordinary to each other, as illustrated by the facts of ' honor among thieves ' and ' war in heaven.' In this fact may be found the explanation of the half-truth that there is in the saying that ' no man is a hero to his valet.' We see in ordinary life that it is easier for people, who are somewhat distant, to behave to each other nicely, than for those who are constantly thrown together and so tax each other much more frequently. Only a Jiva that is very much more * advanced ' or ' extraordinary', by comparison, than his immediate surroundings, can show in private and domestic life the perfection of character and behavior that he shows in public life. Witness the complaints of Krshna to Narada regarding his domestic difficulties. The Gods and the Rshis,.
THE CORRESPONDENCE OF EMOTIONS. 155
amongst themselves, behave like ordinary mortals — the inevitable logical consequence of the fact that they wear ' bodies/ and bodies are superior to some, inferior to some, and equal to some other bodies in every sense, i.e., as regards stage of development of the inner sukshma or subtle bodies also.
Note :— The metaphysical why of these laws has been referred to in a preceding foot-note at p. 152. The how of them, in terms of matter, i.e., superphysical or subtle matter, in the words of vedantic and theosophical literature may, as has been explained by Mrs. Annie Besant in some of her lectures, (see also her Thought-Power) be put somewhat like this, generally. Every emotion produces in the sukshma or subtler body of the person excited, a characteristic vibration. This vibration tends to set up similar vibrations in the aura and sukshma body of every other person in the vicinity and, thereafter, and thereby, the corresponding emotion in his mind in accordance with the general law that changes of body are followed by corresponding changes of mind as much as changes of mind by changes of body. (See p. 13, supra.) Rut if the latter person has a peculiar individuality of his own, then, instead of allowing himself to be 'governed' by the conditions set up by the other, he will meet them with others, and stronger ones, created by himself, and so change the former's mood, instead of being changed by it ; that is to say, for example, if the vibrations of anger from another's aura touch his, he will call up the mood of friendliness, initiate corresponding vibrations in his own aura, impose them strongly on the other's, and produce the mood of friendliness in the other's mind in place of anger.
It would be possible to put this how in terms of physical matter also, if there were more knowledge extant on the subject. But the experiments now being made with reference
156 SCIENCE OF THE EMOTIONS.
to the ptomaines, toxins, antitoxines, lysines, antilexines, perspirations, etc., or secretions generally, produced in the human body under various conditions and emotions— these experiments seem likely to show, later on, that the poisonous t a m a s a secretions, for instance, which cause a headache after a fit of anger suppressed by fear, etc., are counteracted and neutralised by the antitoxic s a 1 1 v i k a secretions produced by the generous and beneficent emotions called up by reading a book of high and holy thoughts and deeds.
THE CORRESPONDENCE OF EMOTIONS. 15T
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