C. Vittaishana,

fof'wea'lth.
D e v a - r n a, to the God's.
D a n a-y a j a n a,
distribution of
wealth.
212 SCIENCE OF THE EMOTIONS.
ness and dream.1 In that time all the old motives fail, because the very fount of all such motives, the desire for experiences, is exhausted. But the one motive, the one desire, if it may be so called, remains, w>., the desire for Self-preservation, for Self-understanding. This desire is the instinctive grasping by the Self of Its own immortality in Its abstract, Pratyagatma, aspect. Such is the supreme Love and Compassion of the Self for the Self that It always blesses Itself, ma na bhuvam hi bhuyasam, u May I never not be, may I always be." 2 Out of this desire rises inevitably, necessarily, without fail, the understanding of the universal nature of the Self. This understanding is the essential liberation of which a great one has said : " Moksha is not a change of conditions but of condition," of the attitude of the Jiva to its environment.
1 See foot-note at p. 2, supra. In a certain sense a h a m - k a r a , egoism, is at its intensest at this point, preliminary to mergence in the All-Self-Consciousness, like electricity brought to a focus preliminary to disappearance in space. The involved ' pessimism ' is accompanied with a thousand aberrations of mind, at this stage, r a j a s T and t a m a s I b u d d h i, but the conditioning ' search ' for the One corrects them all, and gradually the world that appeared all awry, acquires straightness, the fever-crisis passes into convale- scence.
2 Yoga-Sutra^ Vyasa-Bhashya, ii. 9 ; where the words are applied and interpreted in a different reference.
THE HIGH APPLICATION.
213
Full under- standing not
possible till the Jiya
enters on the Path of Renun- ciation.
After the coming of such time is the Science of the Emotions mostly helpful. The Jiva cannot fully understand and realise the true meaning of Love and Hate,1 till it has, in some moment or other of its life, risen beyond them both into, and preserves the memory of, the region in which neither has existence and from which both take their birth. But having once seen them in their bareness and essence, having realised how all the Emotions are on the same level from a certain standpoint, the Jiva can thenceforth deliberately choose those on the side of Love — it is impossible for him to choose otherwise after such vision of Truth— for the use of humanity.
From that time onwards, with ever clearer vision, the Jiva, looking before and after, un- derstanding the way it has come, understanding also the way it has to go back, knowing the nature of the desires that led it ' forwards/ into denser and denser material life and would now hold it there — the Jiva rises above them by that very knowledge, for to know is to be above and beyond that which is known ; and day after day he uses them 2 for the good of others, throwing off a
Deliberate open-eyed choice of Love by the niyrtta.
1 Bhagavad-Gtta, xvi. 7 ; see also xviii. 30. a See Yoga-Sutra, i. 33.
214 SCIENCE OF THE EMOTIONS.
fetter every now and then from his own limbs or from those of another, knowing that he cannot rid himself or others of all at once, until the final Peace is gained at the end of the destined world- cycle.
True it is what Krshna said •
" The Jiva enwrapped in aham-kara (the feeling of a separate self), thinketh ' I am the doer.' "
True also is his riddle :
" All beings follow their nature ; what shall re- straint avail ? "
But the truth is not as so many interpretations put it — an advice to feel a hopeless helplessness in the presence of a crushing, irresistible, and relentless Fate— an advice to follow blindly the instincts and impulses of one's lower nature, whether good or evil.
Such is not the truth. The truth is that the statements are an explanation, and not meaning of a* a^ a direction. Wherever the feel- deliberate- ing of Aham, of I, Self, Ego, is, there
ilL also is the feelin§ °f ' freedonV of ' power to act/ If the latter is an
illusion, it is only because the former, in its indi- vidualised form, is an illusion too. * Just as the separate self is a reflexion, in a mass of the Not-
•>> More on this subject will be found in The Science of Peace, pp. 155-157.
THE HIGH APPLICATION. 215
Self, of the united, the abstract Self, the P r a t y a g- a t m a, so too, and in the same degree, is the feeling of free-will a reflexion therein of the 4 unlimitedness/ the non-limitation by any else,, of that Pratyagatma. The two go hand-in- hand. It is not right to say ' I am,' and at the same time also to say ' I am compelled absolutely by something else than I.' The whole compels all parts, equally. The whole does not compel any one part by preference ; nor can any one part compel any other part, absolutely ; and compulsion which is equal for all is com- pulsion for none. The n i g r a h a , restraint, in the verse, means restraint by one weaker part exercised against another stronger part ofr and not the whole of, p r a k r t i . For, other- wise, restraint is also part of p r a k r t i . And advice and counsel and direction, instruction and command, are addressed, and should be addressed, only where the possibility of their proving effective, of their being listened to and followed, is already in the bud. Were it not so, advice and instruction, and deliberation bet- ween two possible courses, and choice had all long been abolished from this world. The truth underlying them is that he to whom they are addressed and recommended, however outward- ly impervious and adverse to themr
Ifhysical has in him' by mere faCt °£ being justific- human like him who addresses them,
216 SCIENCE OF THE EMOTIONS.
ation and the possibility of the wish to follow
«*foV them, i
counsel ; Thus, then, may the Science of the
and of Emotions be addressed to all, though
why the
counsel of all mr*Y n°t now obviously and openly
this be in sympathy with its practical
science J * J.
may be purpose. For, hidden away in the
addressed heart of each member of the human
to all. . ,, . , . _ . ,
race, is the seed ofvairagya. And
there is no mystery in this. Desire is in the
human heart. And desire carries with it its own
frustration and in the frustration is vairagya.
Cultivate vairagya, then, my brothers and my
sisters ! and when the seed of it begins The need to snow soft sprouts within your minds, vairagya. nourish and guard them carefully.
Cease to live for the separated self ; begin to live for others. There is no fallacy in spreading broad this counsel, friends ! For though it has been said just now that there is that in every human heart which is potentially pervious
i Goethe is credited with the saying that there is some- thing hidden away in the heart of our dearest friend which, if we could learn it, would make us hate him. Lytton, in his excellent tale, Kenelm Chillingly, has worthily supplied the other half of this half-truth by saying that there is something hidden away in the heart of our bitterest enemy, which, if we could learn it, would make us love him. The Not-Self and the Self constitute, respectively, the explanation of the two half-truths.
THE HIGH APPLICATION. 217
to this counsel, yet only in a very few has that seed germinated so far that the water of this counsel will help it to grow.
There seems to be an inconsistency herein, thus: there is the possiblity of v a i r a g y a objection an^ °* living no^ f°r one's own separated and the self, but at least also for others in the heart of every Jiva, and so this counsel to live for others may be addressed to all. But there is also the impossibility of all living for others, and so an impropriety in directing the counsel to all f The explanation of the incon- sistency is this : that what is impossible simulta- neously is perfectly possible in succession ; all may live for others, not at the same time, but succes- sively. In the majority the seed of v a i r a g y a is yet lying asleep; it has not found the soil and the season in which it may awake and grow. Long yet must they continue to live for the separated self in the course of the Law. This science and this counsel will not reach their ears, or if their ears, then surely not their hearts. Their turn will come much later, and when it comes, then the endless flow of Maya will have provided other Jivas for whose good these later comers will be living then. We are taught as children, realise when grown-up, generation after generation, turn by turn.
And, listening to the counsel, what remains to do ? The outer life of him ' who has thus achie- ved the true intelligence ' who is k r t a-b u d d h i.
218 SCIENCE OF THE EMOTIONS.
who has seen and is ' full of the Self,' a t m a v a nr The nay, ' has made his Self,' created it a-
resuits in new, regenerated it, iskrtatma, has outer life, been i born a second time,' is d v i j a following — his outer life will be the same as that the , of all good men, only more good, more self-sacrificing. For is he not deliberate- ly living now for others, while the ordinary good- hearted man is obeying the inclination of his heart unconsciously, under the dictates of the special past karma which connects him with those to whom he does his service ?
Such a man becomes, by constant practice, the master of emotions from having been their slave * ; and by and bye, with much further long-continued practice, he learns to guide the emotions of his fellow- men also into the better ways. And so he can preserve his calm unshaken always, doing all his duties with a mind at perfect peace, unagitated, undisturbed by anything, and so pass on from stage to stage of evolution till the end in Peace.
(6) Human Life. — What are the stages through-
which the Individuality of the Tlva Growth of .„
individu- grows and passes ?a
1 See Yoga-Sutra, i. 12, and Bhagavad-Gitd, vi. 35.
2 The outline, sketched in this sub-section on * Human Life', is based on Pauranika, Vedantika and Theosophical literature, and deals practically with the second half-cycle, the dvitiya-parardha of Brahma, the gradual reascent
THE HIGH APPLICATION.
219
ality of Jlva means gradual develop- ment,
in terms of Self, of (i) Con- sciousness, (ii) Self -con- sciousness and (Hi) All-Self- Conscions- ness, and
We are told that in the evolution of a Jlva there are three unvarying stages : (1) The stage of consciousness— very latent and unmanifest, it may be, as in the mineral or vegetable condition, or
massive and gregarious and racial, as in the herds of lower animals, or separated and strong, as amongst the lower human races. (2j The stage of self-consciousness — when one's self is more or less distinct- ly felt as different from the body and from other selves, and is treated as such implicitly ; when it is distinctly recognis- ed as a one, as an individual, amongst
many ones and individuals, as in the more advanced
of the Jlva from matter towards spirit looked at from the large standpoint of Brahma's cycle. The first half of this large cycle, the descent of spirit into the dense materiality of the mineral stage, through subtler and subtler planes, mahat-tattva, buddhi-tattva, etc., is not dealt with here, not being relevant to the practical purposes of the moment, which is to indicate the bearing of emotional psychology on future human evolution. That belongs to what may be regarded as the pravrtti half of the life-cycle of Brahma. But of course, there are endless repetitions, on larger and smaller scales, of both halves, within each half, ' cycle in epicycle, orb in orb.' Hence in the gigantic second half of Brahma's life, we have thousands, perhaps millions, of whole cycles, consisting of both halves, of individual Jiva's lives, but the prevailing and dominating spirit is that of n i v r 1 1 i.
220 SCIENCE OF THE EMOTIONS.
classes of humanity. And (3) the stage of All-Self- Consciousness, when the Self is recognised as one in all selves, and realised as such, as in Those who have gone beyond humanity.
Through these three stages, the one P r a t y a g- a t m a, limiting itself into separate individuals, is always returning again to its original Unity in the illusion of the World- Process.
In practice, these stages of the Jiva's evolution are accomplished by means of different and of No^Self, distinct kinds of material bodies, the of various number and density of which apparently fubtle?but differs with different world-systems, all In our own system it seems that in
the earlier forms' which we cal1 the lower and the grosser, the Jiva lives
entirely in the outer sheath. Its cognition is almost identical and coincident with its desire,
(i) The ft desire almost identical and coinci-
physical
body. dent with its action. Its life is constant
actions , constant movements of the physical body. It reaches out at once for whatso- ever it desires, however passingly ; it runs away as immediately from whatever causes it aversion ; without the slightest pause, the least deliberation, without thought, in short. This is the (almost) purely physical stage.
By-and-bye, when separateness, ' manyness ', increases between the growing Jivas, conflicting desires and aversions move each Jiva simultane-
THE HIGH APPLICATION. 221
otisly. The consequence is a deadlock in the ii. Various Physical body and great activity in subtler the Jiva, which begins to realise itself mental as sePara^e from the body, regarding and other the latter as an instrument, as some- thing belonging to it, in short, as its and not as itself. But how can the Jiva be separate and active without an upa d h i, a sheath ? Forth- with it begins to utilise more largely the subtler astral body, the s u k s h m a sharira, and as it progresses, this is formed of finer and finer matter.1
Indeed, as copies of copies of copies may be made ad infenitum,so consciousness and imagination may draw further and further inwards and go further and further outwards ad infinitum. The more outwards they go, the greater the sense of separateness and mutual resistance, the denser the matter ; the more inwards they recede, the less the sense of separateness and mutual resis- tance, the finer and subtler the matter, speak-
1 At a certain stage, people not only love and hate, i.e., perform the physical actions which are the primary expres- sion of the emotions, but also find it necessary to say em- phatically, ' I love you,' or 'I hate you,' (apart from all prag- matic bearing, as in courtship, where a declaration of love is needed for the practical purpose of marriage). It would seem that this becomes possible, and occurs, after the Jiva has attained to (the lower) self-consciousness and the mental body is functioning, and is anxious to participate in the emotion, and so to feel more alive.
222 SCIENCE OF THE EMOTIONS.
ing comparatively from the standpoint of any one plane.
So, again, with a still more extensive growth of manyness and separateness and much com- plexity and multiplicity of desires and aversions, when the Jiva comes to see and feel that the enter- tainment of even these desires and aversions is pleasant or painful— when it comes to cognise the nature and aspects of r a s a — then the desires come to a deadlock, and the Jiva picks and chooses among them deliberately. The literary stage, the increase of mind, though yet in the sense of the lower intel- lect, results. The careful following out of the con- sequences of desires and aversions, and of actions in accordance with them, expands the lower intelli- gence enormously (if as yet un-self -consciously), and great intellectual results, in social life, in trade and commerce, in literature, physical science, and the arts, proceed from this stage of the Jiva's life. The Jiva, in order to pick and choose between desires and aversions and connected actions, has to bring into play another and still finer u p a d h i, the mental body or the manomaya kosha.
By-and-bye the processes of the lower intelligence, the mind, become so complex, so extensive, so multifarious, that the Jiva becomes tired of them, and has to pick and choose between them. Its constant and increasingly intense struggles with others, throw it back again and again on itself, and the self-consciousness of the karana-sharira,
THE HIGH APPLICATION. 223
or causal body, arises at this stage. But the self- consciousness is the consciousness of the individual separate self. And this is a very subtle and strong body and hard to transcend. The ahamkara, the I-ness, is subtlest and strongest at this stage, and in conjunction with a highly-developed mental body and intelligence, there appears within it the phenomenon of desires being l desired.' The real thing desired is of course the material object of the desire, and not the desire itself ; but with the exces- sive and lop-sided development of the Intelligence (the fifth principle, in theosophical terminology, the characteristic of the 5th race) and the exhaus- tion of the ordinary Sensations and Emotions, we see that phase of life which is described as the ' craving for Sensations and Emotions,' the 4 craving for a great Love, or a great Hate,' ' the blankness and craving due to the absence of a motive.'
This stage of self-consciousness, concentrated
into utter isolation and blankness, naturally and
immediately precedes the next, wherein
The ;age the Hfe Qf ^ individual separated self is
yairagya. seen to end in pain only, where pleasure was expected and desired. At this stage arises that comparatirely unlimited vairagya1, which is based on the pain and despair born of separateness, of manyness itself.
i Vide The Yoga-Vasishtha, Mumukshu Prakarana.
224 SCIENCE OF THE EMOTIONS.
And then * the bonds of personality are loosed *r and the JTva recovers its lost memory of Oneness, A remnant, however, lasts, of its separateness and individual existence. The return journey may not be accomplished in a moment, when the outward journey has occupied so many ages and aeons. This remnant, combined with the Jiva's
new insi§ht and belief> builds the maha-kar- b u d d h i c body ; still an individual se-
Parate body, but seeming to work in a way almost entirely the reverse of that of the former bodies. While former ones reached out from the one to the others around, this seems to reach in from the all-around to any particular one, the process corresponding to the process of the highest and truest Metaphysic. And yet this is not in reality so. The inversion of the point of view causes this apparent inversion of method of action also. Inasmuch as the essential nature of all action, all movement, is the same, and there is no action or movement possible without limitation and separateness, the inversion is only apparent, and due to extreme rapidity of motion and the prepon- derance of the All-Self-consciousness over the mere self -consciousness. Where formerly the Jiva thought : u How may I benefit myself at the ex- pense of others ? " and looked out from one point towards his surroundings, his circumference, he
1 Light on the Path, Comments, ii. 10.
THE HIGH APPLICATION. 225
now places himself at the circumference, grasps in consciousness, in greater or lesser degree, and with greater or lesser comprehension of detail, the whole sphere of the kosmos, of which he is a part, and from that standpoint looks in at any particular Jiva- point that is requiring help, and thinks : u How may I, the whole, benefit this, the part ? " The touch of separateness and illusion that now exists is the almost wholly s a 1 1 v i k a, l the nearly pure,, part of A v i d y a, Primal Nescience.
As the All-Self-Consciousness becomes over- poweringly predominant, there results the nirvanic or atmic body, and still beyond come the still higher and at present inconceivable stages of conscious- ness and bodies lasting to the end of the. activity, and the commencement of the pralaya, or dissolution, of the particular kosmos we are concerned with- Such seems to be the evolution of the Jiva, and the growth (and, in a certain sense, the meaning decay also) of his individuality. Indi- of indi- viduality is ' memory and expectation viduality. centred in a one> The ionger that one
can look backward into the past and forward into- the future, the stronger and larger is the individual- ity. The more constantly one can preserve the memory and expectation, the clearer one's higher consciousness of unity with the Prat y a ga t ma, the finer that individuality. The growth of the indi-
1 Vyasa, Yoga-Bhashya, i. 2, and iv. 29.
15
226 SCIENCE OF THE EMOTIONS.
viduality corresponds with the growing refinement of the encasements. It should be remembered that in the case of each of these encasements it is as much a ' body' as the ' physical,' in the sense that it is still material, still made of Mulaprakrti, still different from the inner aspect of the Jiva, the Pratyagatma; and the names given to the bodies indicate only that that particular aspect of Pratyagatma which gives the name is the most predominant and prevalent in that body. It does not mean that that aspect forms the material of the body. Jiva is Pratyagatma from the mineral stage to the nirvanic; upadhi is Mulaprakrti from the mineral stage to the n i r v a n i c. So, too, the three aspects of the con- crete, individual Jiva, viz., Jnana,Ichchha, and Kriy a— knowledge, desire and action— corre- spond to the three aspects of the abstract, universal Pratyagatm a— C h i t , A n a n d a and Sat; as also the three aspects of the concrete, individual u p a d h i , viz., Guna, Dravya, and Karma (attribute, substance and motion), corre- spond to the three aspects of universal M u 1 a - prakrti — Sattva, Tarn as and Rajas; these also persist from the lowest to the highest, *
1 Details about these triplets, as also some further discus- sion of the other points touched on in this sub-section, will now be found in The Science of Peace, and very much more in the Pranava-Vada, an English summary of which it is hoped will be shortly published.
THE HIGH APPLICATION. 227
Many problems are cleared up by this view of the growth of individuality. Many a crystal, many a flower, many an animal, in its perfection, is far more beautiful than a sickly human child ; many a human child is far more beautiful than a sickJy human youth or weak old man. And yet each succeeding one of the list looms larger in our mental perspective than the preceding ones ; and we unconsciously, instinctively, welcome its growth and preservation, or regret its loss and destruction, accordingly. This is due solely to the fact of a successively larger and firmer individuality.
Let us, then, strive to grow the b u d d h i c body and the b u d d h i c consciousness, and let the lower bodies take care of themselves ; or rather, indeed, let us try with all our might to rise 'above them once for all ; and so when they in their due course— for the Jiva must pass through them una- voidably—take definite form, still they shall not be strong to hinder us and delay our journey onwards in the process of evolution. l
There is no impossibility in this. At the great The final turning points of cycles the Jiva catches ideal a glimpse of all the future stages, and
the Ugtest he may attach himself deliberately to a possible, distant one rather than a nearer, re- garding his necessary passage through stages the nearer ones— for he cannot alto-
1 See Yoga-Sutra, iii, 36, 37.
228 SCIENCE OF THE EMOTIONS.
being gether overleap and avoid them— as
them- S selves. or he may attach himself to a nearer
one, when he will have to pass through the turning, point ofvairagya again and again before he gets hold of the next goal. In exact proportion to the stretch and extent of his vairagyais the Jiva's stride of progress in evolution. *
It may be that the outer circumstances of the majority of students are not favorable to con- duct and life such as are required by a de- veloping b u d d h i c consciousness. But all can try to approach to an ideal> perfecting their con- sciousness and their conduct side by side, by constantly maintaining the breadth of the conscious- ness so as to include all : by always regulating conduct so as to seek in love the good of all ; these are the means whereby the b u d d h i c con- sciousness and body are developed and at last per- fected in the course of many births and ages. And in helping towards such perfection lies the true use of the Science of the Emotions. 2
(c) How Human Life is helped by this Science.9 — We have seen how the very root of all the virtues is the Emotion of Love ; how the very Essence of
1 Yoga-Sutra, i. 16, 22.
2 Ibid, i. 33.
3 Vide footnotes pp. 206 and 218, supra. It should b& noted here that the remarks which follow, and the Emotions therein dealt with, apply and are appropriate, generally speak*
THE HIGH APPLICATION.
Love is the realisation of the unity of all Jivas ; how this realisation is the very heart of the Higher Consciousness. To those who have passed through the vast toil of the mental journey through the wildernesses of doubt and the deserts of despair is now secure the reward of being able to deliberately and consciously cultivate and compel the growth of Love in the soft and fruitful soil of their Deliberate mind^ by persistently feeding it with
the waters of the perennial stream of the only Truth, the unity of all Jivas, all selves, in the One Self. To others who have not undergone this labor, Love is only an instinct, a flickering and fitful flame, uncertain, doubtful, to be lit by passing pleasures and extinguished by passing pains ; burning stronger and longer in some natures, dying down quickly in others, and, by reaction, leaving behind more strong the foul smell and smoke and darkness of Hate. And also, to these others, Love is an instinct in and of the u p a d h i, the Not-Self,
ing, mostly to the life of the Jiva that is more or less consci- ously or unconsciously near or on the Path of Renunciation, at the present stage of humanity, midway between and including elements of both pravrtti and nivrtti. For details regarding all the main types of human life, the four castes and classes and the four stages of each, we have to go to the Samhitd of Manu and the works of the other Law-givers. A popular exposition will be found in the Text- Book of Hindu Religion and Ethics (published by the Central Hindu College, Benares) ; and also, in some of their aspects, in Pt. II of Annie Besant's A Study in Consciousness.
230 SCIENCE OF THE EMOTIONS.
the separated Self, the mere reflexion of the true Self; such Love, too, is therefore only the reflexion of the true Love, and it is invariably and in its deepest hiddenness the love of the personal self, the separate self, and therefore never free from the taint and the danger of latent selfishness. But once the Truth of truths has been clearly seen, the flame has been lit for ever, and, though it may and will be weakened now and again, it can never entirely die out ; and the Love so compelled to grow is the impersonal Love, the love of the United Self, a Love that always turns its face towards, and is always reaching out to, the abstract P r a t y a g- a t m a, and so cannot be limited and selfish. God is Love, because the Supreme God is the One Self, and the One Self is all selves, and the feeling of this Truth of truths is Love.1
Feeding then this flame of Love constantly with
the oil of that great Truth, we can see Constant . •,
self -watch- anc^ secure for the use of ourselves and
fulness of aii humanity all the gems and jewels ahamkdra, of the other virtues. So bearing ever egoism and in mind the untruth of the manyness of Jivas, bheda-buddhi,we can force- fully, untiringly, struggle against Hate and all its band of vices. Knowing the true nature and essence
i For details as to how this Truth has the same signific- ance as Love as regards a foundation for a scheme of virtues and vices, see The Elementary Text-Book of Hindu Religion and Ethics, Part iii. Chapter V.
THE HIGH APPLICATION. 231
of Emotion- desire, we can watch every thought and word and action of our own in the constant light of self-consciousness and self-analysis, and those of others in the light of the All- Self -Consci- ousness, whereby we see that the desires of all are as the desires of each. And so watching, and knowing that whatever of us and from us causes pain and hurt and harm to another is due to our desire to live for our separate self, to foster our own so insidious a h a m k a r a, to gain something for ourselves at the expense and pain of our brother- even though the gain be the merest fleeting feeling of pleasure, an emotion-feeling, a r a s a, of pride or scorn — so watching and so knowing we shall gradually pass beyond the power of that v a s a n a» trshna,tanha, desire, which has so long tied us to re-birth, which is the cause of so much misery to humanity, which has, no doubt, already been defeated in the great struggle of the period of v a i r a g y a, but which yet lifts again and again a rebellious and treacherous head, seeking for oppor- tunity to regain and re-assert its sovereignty. l Very subtle are the workings ofahamkara and its manifestations. Let us guard against them care- fully in ourselves by the only means of Self -watch- fulness, and imperceptibly but powerfully we shall help others who come into relations with us to guard against them in themselves.
1 Vishnu Purana, I. xix., 7-9, etc.
232 SCIENCE OF THE EMOTIONS.
Knowing too the correspondence of the emotions, knowing how they create in ordinary provoca? humanity— as fire does in ordinary com- tionofill bustibles— their own likeness, we shall mating0" be able deliberately to avoid creating evocation in the minds of our fellow-beings any of
emftions the Kmotions on the side o£ Hate and in others. Vice ; and we shall be able to create in them the Emotions on the side of |Love and Virtue.
When we see Fear, we shall not show the counterpart of Fear, i.e., Scorn ; we shall behave not as the ordinary combustible, that itself flames up at the touch of a flaming substance, but as gold that melts and becomes the purer the more it is exposed to the fire ; we shall respond with Benevo- lence and tender Pity to Timidity.
When we meet with Pride and Disdain we shall not respond with Fear, as will the common weak nature, or with greater Pride and Scorn as will the common strong nature, but with Humility ; and so responding with Humility, we shall transmute the other's Pride into Benevolence— for in ordinary humanity, to which most possessors of Pride belong, the counterpart of Humility is Benevolence — and thus we shall create in the other's mind a noble Emotion which will uplift him and be of use to others who need his help, though we ourselves may not need his Benevolence.
Or, if we are not sufficiently masters of our-
se
THE HIGH APPLICATION. 233
selves to force Humility upon our mind in res- ponse to the other's Pride, and our nature, partaking overmuch of the common strong nature, surges up with the consciousness of our own superiority, then, at the least, we can add Love to that consciousness of our superiority, and transfuse the whole into a quiet Pity and Benevolence for the other's ignorance and Pride and Superciliousness. But let us remember that this is not always the best way, but dangerous ; for it may foster Pride in our own inner heart, and the Pity may become a false and sneering Pity instead of true Benevolence. For very fine are the transformations of ahamkara and a s m i t a. The test of whether our pity is false or true is whether we are or are not anxious to express it, in such a situation, on our face or in words. If we are thus anxious to make it be seen that we are pitying the other's ignorance, then we are not feeling genuine pity but only our own superiority. True pity, on the other hand, being one-pointedly anxious to help, confines itself to earnest endeavor to rectify or convince. So, too should a false humility be guarded against, lest the other be con- firmed in the wrong course, as it appears to us. S a n t v a m,1 ' earnest conciliation,' is the golden
A T he ideas referred to in the text may be expanded and illustrated somewhat in a note. We have to remember that Emotions are not ordinarily matter for unconditional
234 SCIENCE OF THE EMOTIONS.
mean that reconciles all such opposing difficulties of dealing with emotional situations. For " every question has two sides," and " truth ever is in the mean between extremes,7' and u even virtues become vices by excess " ; as the Samskrt saying is,.
SHsft^wwf f frWTci e^ 3^3 i
contracts, to be supplied by one on the demand of another, without reserve — even although the situation arising from an Emotion may make it necessary to provide against the mutable nature of that Emotion by a contract which secures the outer relations and actions induced by it, as in the case of marriage, where the needs of children and other economical and social requirements (reducible, on examination, into terms of a deeper emotion) demand the permanancy of the tie. In such case, where the Emotion has unfortunately vanished, a high sense of duty may maintain outer harmony, and may even ultimately restore the original tie on a loftier and more permanent level. But for this there must be, on both sides, an understanding of the position of the other, and a resolute self-analysis to discover one's own mistakes. A husband, a wife, a friend, says to the other : " You do not love, or honor, or respect, or compassionate me as you did before, as you promised to do, " etc., etc. Then comes answering reproach from the other party : " You do not behave, as you gave promise of doing, " etc., etc. Mutual recrimination proceeds, and the breach widens. How should this lamentable but too common difficulty be met and be turned to good result instead of evil ?
First, it needs to be remembered that pity, affection or respect depends upon two facts :(l) the pleasurableness of the association of the two parties ; and (2) the inner feeling of superiority, equality or inferiority existing between them.
THE HIGH APPLICATION. 235
Do not let us laugh very often or very loud.
There are more grounds for sorrow than Avoidance - of much *or laughter in our present world. The
laughter ; great Teachers have laughed but seldom
or not at all. Laughter means a sudden
and excessive feeling of superiority and moreness,
When young folk vow eternal fidelity to each other, the vow arises from a time-effacing exuberance of emotion ; but an unconscious implication is always there from the very nature of things, " so long as the conditions exist which have given rise to our present emotion." When conditions change, mental moods change with them. Yet, also, the inner feeling of permanency in a love-relation is the persistent testimony of the Self to its own Love-nature, a n a n d a- m a y a m, and in that lives the possibility of transcending alike conditions and moods.
Let us analyse the Emotions of the person against whom the complaint is levelled. He has probably passed through a long series of painful Emotions before his outward conduct has shown any change. The close relation, marital or other, has brought into his view flaws where he had expect- ed ^lawlessness, as the smoothest skin shows roughness under the microscope. He has struggled not to see them, has had them forced on his attention. He has suffered the pain of doubt, has been disillusioned. And, finally, despite many an effort, he has been swept away on a current of disappoint- ments, suspicions, misunderstandings, and a bitter resentment gnaws at his heart and beclouds his understanding. How shall he face the situation that has arisen ? First, he may remind himself that the reproach, though harsh in form, is a cry of love and longing, and shows the value set upon himself and the pain caused by his imagined or actual change. Then he may consider that the flaws made visible by propinquity
236 SCIENCE OF THE EMOTIONS,
as explained before. People often laugh in Scorn. We should no longer be actuated by Scorn. " But they laugh in Joy and pure Good-humor too, as it is called. May we not laugh with them ? " Let us analyse that Joy and that Good-humor, and then
were always there, and that imperfections are inseparable from human nature, even if highly developed ; and that the other also has had to face a similar process of disillusionment as regards himself. He should, therefore, try to regain a sense of proportion, balance the merits and demerits of the other, and see if he is letting a plate, held close to his eyes, shut out the sun. If the relation is one in which the complainant has been treated as superior, and he thinks that ahamkara, Pride, Vanity, Jealousy, desire to rule and dominate, play a large part in causing the reproach, and persuades himself that it is his duty to resist these by ceasing to show any of his habitual respect, he should then — understanding the action and reaction of wrong Emotions— ask himself whether he himself is not suffering from those very Emotions, whether he will not strengthen them in the other by such resistance or withdrawal, and, finally, whether he will not, by resolutely assuming the truth of his earlier judgment, cause the other most strenuously to live upto the ideal he has conceived. But, of course, while so keeping up his behavior in accordance with that earlier judgment, he must convey to the other, in gentle form, the doubts that have arisen in his mind, otherwise the other's attention would never turn to the need for a more strenuous endeavor to live up to that ideal. In this way he may do his part in restoring the beauty and happiness of the relation as it was, and may even lift it to a higher level.
Let us now analyse the emotions of the complainant, and see how he should seek to turn the undesirable emotions
THE HIGH APPLICATION. 237
determine for ourselves. Very often that Joy means the Joy of gain at the expense of another. " Even in jest ? " we ask. Yes. The laughter of jesting consists in this : that one person makes believe that he himself is superior and another is
aroused in him into the desirable. If he is on the p r a v- r 1 1 i-m a r g a. these may be wholly undesirable—wounded pride and self-love, desire to rule, to humiliate. In such case no doubts can arise as to the proper course. The man must change his whole attitude and conquer his wrong emotions. Or, being more evolved, the complainant may feel some wounded love, with a large amount of the above- named evil emotions. There he must strive to maintain the love-emotion, although it be wounded, and to lessen the evil ones by reflecting on his own faults and on the good points of the complainant. But let us suppose that he is on the n i vrt t i-m a r g a, and is sincerely desirous of living up to his ideals of unselfish, unexacting love, that he has rejoiced in the tender tie with his younger, and suffers keenly from the withdrawal of the latter's trust and reverence. How shall he then meet the situation that has arisen ? In this case the bulk of the Emotion is love, and he suffers from its frustration.. (Analyse carefully the significance of this expression in the light of the remarks at p. 41, supra, and elsewhere, as to the nourishment of the mental body.) But is this the only feeling ? Let him rigorously analyse his own emotions, and especially where he feels the condemnation of his younger to be unjust, let him scrutinise himself to see whether there are no elements of truth in it ; let him unflinchingly see whether, indeed, such elements of truth in it are not the keenest point of the sting, and whether the injustice that rankles does not lie merely in the exaggeration. Let him search his own heart and see if there does not lurk some
238 SCIENCE OF THE EMOTIONS.
inferior ; this is done to bring out fictitious points of his own superiority and those of the other's inferiority, and so to secure a laugh. This ' laugh at another's expense ' is harmless, or supposed to be harmless, only so long as it is understood that the whole is a make-believe, and that there is no
wounded pride masquerading as wounded love ; whether the hurt or resentment felt at being degraded by one who had exalted is not due to too much r a s a-b u d d h i, feeling of personal enjoyment, having been taken in the previous exaltation ; whether there is an exaggerated sense of humili- ation when honor is replaced by criticism, and whether it is not due to unquestioning honor having begun to be expected ; whether there is not in his own mind some exaggeration of the faults of the complained again'st, in the ascription to him,as motives, of pride, fickleness, and desire to give pain, where the motive may largely be honest disappointment ? Let him then call to mind the words of Manu (ix. 109) how ' the elder protecteth or destroyeth the family* ; let him remember that the gods have placed the greater burden of responsibility on the elder and the stronger, and that, if he must look for compensating reward, he should look to Those whom he is endeavoring to serve ; let him resolutely exclude from his mind the faults of the other, and concentrate attention on the virtues which should replace the faults imputed to himself ; let him accept the criticism and sedulously cultivate humility, thinking of himself as having the faults imputed, and striving to eliminate them wholly ; let him remember that if he has not kept the good opinion he had gained, it is because he himself has fallen short of the ideal, and that, in his own case, closeness of contact has revealed flaws that distance had concealed — a fact for which neither he nor the other is to be blamed.
THE HIGH APPLICATION. 239
real superiority or inferiority on either side. But, apart from the merits or otherwise of so making- believe, and approaching falsehood even in jest, we see how often jest passes into earnest, and why? In trying to bring out the points of inferiority of others, people too generally pass from the fictitious
Then, turning to what he feels to be the main part of his emotion, frustrated love, repulsed desire to help, let him examine even this to make sure that his ' desire to help ' is not predominantly a ' desire to be regarded as a helper ', that his ' love ' is not predominantly a 4 desire to be loved ' ; Jet him recall and meditate on the ideal of selfless love and seek to pour out without asking for return, remembering that the other is himself, clothed in another form ; let him remind himself that noble qualities influence by existence, not by being self -asserted orally ; people love the sun, not because it asks for love, but because it warms and enlightens; so also, if he show venerability, he will be venerated ; if he show love, he will be loved ; if he show greatness, he will be respected.
And let us also always remember that whenever situations are complicated, and it is not easy to determine readily what is the proper virtue to exercise, what the proper mood or Emotion to call up — as is frequently the case in our complex life — that then the virtue of s a n t v a m, earnest effort at conciliation, is, in a sense, all-comprehensive and never inappropriate, as the Preceptor Brhaspati said to the King Indra (Mahabharata, Shantiparva, Ixxxiv. 2, 3, 4) ; for gentleness maketh the gentleman, and claims are futile, and life is all-compelling — if not in this birth, then in another, when the ruit is ripe. Thus out of pain shall the n i v r 1 1 a pluck progress and out of disappointment success.
240 SCIENCE OF THE EMOTIONS.
to the real and touch sore parts ; and the result is- that the laughter rapidly changes from the humor- ous into the bitter. Let us not go near such dangerous shallows. What sad mistakes arise in life between the nearest friends ! Expressions and gestures of Sympathy and Goodwill are mistaken for the very opposite. How great the danger, then, of the self-assertion involved in even the laughter of jesting becoming hurtful.1
The great ones seldom laughed. But they have smiled very often ; smiled in tenderness and sad- ness ; sad to see another's pain, tender to relieve it ; smiling because of their ability to do so, or at the unreality of the pain and its fleetingness ; and in any case, smiling because of the increased ' more- ness ' of the Self in themselves instantly acquired by the recognition of its identity with the Self in the person before them. As a general rule, the violent outward physical laugh is the laugh of the gross sense of the moreness of the material separat- ed self, while the quiet, tender, inner, * spiritual ' smile is the smile of the subtle sense of moreness of the spiritual united self. And yet there is inevitably a touch of comparison in the purity o£ the latter also, a comparison of the strength of the united self which has overpowered and transcended the strength of the not-self, the separated self, and
1 See an illustrative story, that of Mankanaka, in the Kurma Purdna, II. xxxv.
THE HIGH APPLICATION.
it is this comparison which — being misinterpreted naturally as invidious by the evil natures in which the separate self is strong— causes the hatred of 4 spiritual faces' which is unhappily not an un- common phenomenon amidst materialistic present humanity.
Let us distinguish well between this smile of tenderness and the smile of bitterness or of despair, wherein the self snatches, it may be, a fictitious consolation for actual present loss, from its own imagined greatness and another's littleness. And so distinguishing, we shall see why
Mockery is the fume of little hearts, and
Manners are not idle, but the fruit
Of loyal nature and of noble mind.1
And for reasons similar to those which make
jesting and laughing dangerous, are also
and i\*V much talking and discussion dangerous.
Let us ask a question when we really
require some information ; let us listen attentively
to the reply, ponder it carefully, and ask again, if
necessary. But why should we expound our own
views uncalled for ? The danger of self-assertion
Tennyson : Guinevere. Compare :
Uttara-Rama-Charitam : " The sages name ' demoniac * the speech of the inebriate and the arrogant ; it is the very womb of wars, it is the death of the world." 16
'242 SCIENCE OF THE EMOTIONS.
is there. But, if we are desired to state our views on any question, then we may certainly do so, if we can help another thereby, giving our statements in the way of the answers we ourselves would seek if putting questions- Because of the danger of self- assertion and ahamkara hiding within much speech is silence golden.
We shall also not waste our time, our energy, and our new higher nature in meaningless
&K^ °5i an
objectless _
reveries -^ney are the k a s h a y a , sourness, and
f-nd . the rasasvada, sweets of imagina-
imagm- •
ations. tlon» tnat the Yoga warns us against.
How often we discover with a start that we are imagining all sorts of situations of Anger and Discord between ourselves and those who are, or ought to be, most dear to us. 2 We imagine them behaving wrongly to our- selves, and we revenge ourselves upon them by behaving equally wrongly to them in return —also in imagination ! The real reason is that in an unguarded moment, an unrestrained element of evil emotion in us has taken advantage of some very slight and small discomfort, and has run away with the whole of our mind, subdued it and turned its powers to its own uses. If we are pained in any way, and fail in a moment of carelessness at once to check off that pain,
1 Manu, vi. 47.
a See remarks regarding imagination, at p. 153, supra.
THE HIGH APPLICATION. 243
as an item of past karmic debt cleared off, to welcome it as a piece of service clone to another,, then the a h a m k a r a-consciousness asserts itself,, bases a desire for separation— an emotion of Anger and Hate — on that pain, the mind begins to work in the imagination, and we at once find our- selves in the midst of all kinds of disagreeable scenes.1 And persistent failure in this respect confirms and condenses the imaginings into physical action with all its grievous results. This is how by assuming enmity we create enmity. Allied to this is the mistake of openly attributing
Promotion to a Person an ev^ Emotion against of mutual which he may be struggling with might trust. ancj majni His struggle and resistance
against that emotion cease at once and he break down, thinking it is useless for him to struggle, for others have decided that he has failed. As said before, by action and reaction, ever taking a new starting point in the last outbreak of the other person, the emotions between man and man go on perpetuating their own endless flow. Wise are they that fix one starting point, and so enable themselves to close the accounts.
* Note how, as we are helped or hurt by it, the same- quality in another appears to us as a virtue or a vice ; frank- ness becomes indiscretion; discretion, secretiveness and guile; conceit, dignity ; discernment, hyper-criticism; and so on. The- end of the man who has ' retired from competition ' with his fellow-men should be justice, and his means « charity.'
244 SCIENCE OF THE EMOTIONS.
Thus, knowing the root of Desire, knowing that it is of the nature of the separated self, knowing that we have no separate self, we shall not fall a prey to such Desire-Emotions, and to such imagin- ings and mistakes. But, on the contrary, as far as may IDC, we shall give credit even where none is due in strictness ; for, by exactly the same process as that just described, we shall thus create in the mind of the other that which will be really worthy of credit.
And as we shall avoid imaginings on the side of evil Emotion, so also we shall avoid much useless imagining on the other side, for the reasons set forth in the preceding chapter in connection with the Philosophy of Poetry.
Knowing that the upward Path of Renuncia- tion is a very long and laborious path of unremitting repression of a h a m k a r a, that what the poet says, That men may rise on stepping stones Of their dead selves to higher things, i is true in a very deep and literal sense indeed, for the subtle bodies mentioned before have to be left behind successively in the course of ages ; knowing all this, we have to grasp the whole individuality firmly and maintain a constant struggle against this lower self, this egoism with its infinitely varied and elusive shades, and against all its brood of Pride, Anger and Fear and their endless progeny, particularly Pride, which is the very alter ego and synonym of a h a m k a r a , its con-
1 Tennyson, In Memoriamti.
THE HIGH APPLICATION. 245
centrated essence, to the attacks of which the aspirant with his developing intelligence is especi- ally liable. And, on the other hand, we have to cultivate assiduously to the best of our ability, Compassion, Love and Humility and the other virtues laid down for the Yog a-student, herein making use of a chastened and ennobled imagin- ation so far as it is helpful.1 Thus steadfastly guiding our evolution, life after
life, pure and serene, for ourselves and, tion ' so far as mav be, for all those who are
Union, our fellow-passengers upon the road of
evolution and have been bound to us by the bonds of karma ; bearing ever in mind that u There is no purifier like unto knowledge "
1 Yoga-Sutra, i. 33, and ii. 33.
2 Bhagavad-Glta, iv. 37, 38. At the end of the book may •be repeated what was stated at the beginning : " The hard in heart cannot see God," that is to say, the ethical con- dition of v a i r a g y a , wherein the hard * heart-knot ' of intense personal feeling, l I and thou,' ' mine and thine,' separatist individualism, is loosened, is indispensable to, is only the other aspect of, the intellectual condition of illumi- nation, ' the vision of God, the All-Self,' the j n ~t n a of the Truth, and also of b h a k t i , devotion and self- surrender, and active self-sacrifice and renunciation. This is why all scriptures say that until we turn from sin, in spirit, at least, and sincerely, peace is not attainable, for sin goes with intense personality ; as the Bhagavata says, a v i d y a , k a m a and karma on the one hand, and j n a n a , vairagya and b h a k t i 5 on the other, always go together.
246 SCIENCE OF THE EMOTIONS.
which distinguishes the permanent from the fleet- ing ; turning ever more and more away from the fleeting, the selfish and personal ; fixing our gaze constantly upon the Eternal ; living in the Eter- nal ; realising that u Nothing that is out of the Eternal," nothing that is less than the Eternal, " can aid us " 1 ; treading ever more and more firmly, in the onward journey ; seeing ever more and more clearly all in the light of the Self ; may we hope to pass into the Final Peace, into the perfect realisation of the Pa r a m a t m a, in which merge both Pratyagatma and Mulaprakrti.
u The man of serene mind who rejoiceth in the Self, and is contented therein, to whom pleasure and pain are as one, he becometh fit for immortal- ity."
" M o k s h a lieth not hidden on the back of the heavens, or on the surface of the earth, or in the depths of P a t a 1 a ; the dissolution of a h a m - k a r a on the disappearance of all desire — such is M o k s h a , as the Scripture sayeth."
sffr:
Light on the Path.
LAST WORDS.
My reader ! Never again, after having read this booklet with understanding, can you be altogether without the self-examining conscious- ness and the self-mastery that makes you turn again and again upon yourself to watch and regulate what you are thinking, saying, doing ; and even if with this there should come upon you a harassing weariness and sense of empti- ness of life and constant defeat of pleasure, you will not think that this is due to your new habit of self-analysis. You will know that this has come "to you with the partial cessation of Desire, which has made it possible for you to turn inwards towards the Self, and understand the Science of the Emotions as one important portion of the Science of the Self. And you will know that it is this very Science that will help you to successfully struggle against and gain victory over that dreary emptiness and dull harassing weariness, by enabling you to cultivate Love universal and the capacity for work in identification with the cosmic life of Ishvara, and
248 SCIENCE OF THE EMOTIONS.
gradually to find greater and greater joy in sacrifice- for others, even as He finds joy in sacrifice for His worlds. Long do the uses of this Science last— indeed, all through the life of the cosmic systems. For, wherever and whenever is the Jiva-self, there with it go its threefold activities of Cognition, Desire, and Action, Thought, Emotion, and Occupation, and therefore always is it useful to know and bear in consciousness the inmost nature of these three. Facts of outer science are useful or useless according to the outer material surround- ings. The chemistry of an element, the physics of a force, are useless in a world where that element or that force is not. But there are no worlds where Jivas are not ; and therefore are the facts of the inner Science useful always ; therefore is the Science of the Self, A d h y a t nra-V i d y a, the highest of the Sciences.
PEACE TO ALL BEINGS.
INDEX.
Abhorrence, 84, 129.
Absolute, the pairs of oppo- sites mast exist outside, 58
Action, volition distinguished irom, by Westerns^ 22 ; volition ideuuued with, by Easterns, 22, 21 ; an aspect of the manifested Self, 23, 25, 27, SJztt ; regarded by Easterns as mental, 23 ; true fulfilment of emotion, 198 ; power of, inherent in the Self, 214 ; desire identical with, in lower forms, 220 ; separateness inherent in, 22-i.
A d h y A t m a V i d y d , highest of the sciences, 248.
Admiration. 84 ; 122 seq.
Adoration, 50.
Adultery, 116-1J8.
Affection (see also Love, 35.
Ahamkara (indivi- dual i t y), growth of, 33 ; strongest stage of, 223.
.All-Self, 29.
.All-Self-conscious- n e s s, third stage in Evolution, 220 ; results of inance of, 23i-22 5.
All-Self-intelligence, 6.
Andajah (egg-born), 111.
Anger, distinguished from desire by Westerns, 21 ; repulsion between equals, 41 ; caused by aesire for separation, fiO ; leads to separation, 73 ; a factor in worry, 147-8 ; indulgence of, imagination, 24*2-3.
Apprehension, 61.
Architecture, kinds of, 192.
Arjuna, allusion to, 60 ; con- trasted with Ashvatthama, 89.
Aryans, intelligence develop- ed by, 4.
Asceticism, 53.
Ashvatthama Arjuna com- pared with, 89.
Astonishment, 128.
Astral consciousness, 197, 221.
Asuras, 5-t.
Atman, 1.
Atma-vKn, 218.
Atmic body, 225.
Attraction, connected with pleasure, 19 ; a primary desire-emotion, 29, 31
11
INDEX.
desire for union implied by, 32; memory and expectation of pleasure implied by, 32 ; with con- sciousness of equality = affection or love, 35 ; benevolence arising from, 3G ; appearing in the motionlessness of the Supreme, 36 ; inferior moves towards superior in all cases of, 36 ; to an equal causes reciprocation, 47 ; in lesser degree to- wards inferiors = kindness, 55 ; culminates in the equality-union of love, 57 ; enumeration of virtues, arising from, 80.
Aversion, see Repulsion.
Awe, awesomeness, a com- plex emotion, 84 ; root of, on the side of hate, 104 ; nature of, 104 ; contrast- ed with admiration, 124 ; related to wonder, 129.
Bain, cited, 159,175.
Beauty, 'the Beautiful, 130-1.
Being of the All Self, 29.
Belief, 93.
Benevolence, arising from attraction, 35 ; three Sub- divisions of, 56 ; love showing itself as, 68 ; surrender implied by, 69 ; in war, 73 ; misplaced, 121; allied virtues of, 121 ; smile of, 143, 240 ; pleasure of, in the Pathetic, 183-6 ; humility productive of, 232 ; to be opposed to fear, 232.
Benignity, 104-5.
, quoted, 118. Bhdnwti, quoted, 16. Br.arata.M-eferenceto, 10, 160. BhTma, reference to, 153. Bhlshma, reference (o, CO ;
quoted, 89, 110. Bcdha (true philosophy), 3. Bravery, 84, 80. Brusqueness, 59. Buddha, the Brahmana-body
of,' sacrificed to the
tigress, 68. Buddhic body, stage of
building of, 224 ; method
of development of, 228.
Cannibals. 70-1.
Causal body, 223.
Cautiousness, 84.
Chdrn charati manasi (" that which dwells in the mind "), 131.
Cheerfulness, 146.
Circumspection, 8fc.
Cognition, an aspect of the Self, 15, 22, 25, 27 ; first mental function 21 ;
Comic, the, 190.
Commentary on the Nyaya Sutras of Gautama refer- red to, 10.
Compassion, defined, 56 ; love the meeting-point of humility and, 57 ; m?jesty produced by prid^e and, 86; majesty, heroit>hi,»y ; imagination helpful to, 245
Confidence, 84, 91 seqq.
Consciousness, phenomena of, from Western and Eastern standpoints, 22-3 ; mind and, regarded as synonymous by Westerns, 23 ; answers to external
INDEX,
ill
impulse, 24 ; can never imagine its own cessation, 65 ; duration of, 65-6 ; first stage in evolution, 219.
Contempt, see Scorn.
Contraction, pain defined as, 166.
Correspondence of emotions, 149 seqq.
Courage, 84, 89.
Craftiness, 122.
Criticalness, 8^.
Crookedness, 8-t, 122.
Cruel, the, pleasure afforded by representations of, 183.
Cruelty, nature of, 84, 120 ; form of, practised on singing birds, 187.
Curiosity, denned, 125-6 ; a double desire, 138.
DSna-vira, Dayd-vira (the heroic giver), 89.
Desire, essential nature of Jiva, 4 ; attitude of Self towards that which causes, 18 ; included with volition pleasure in Western class- ification, 21 ; Eastern classification of, 22 ; regarded as mental by We stern psychologists, 23 ; passing into action = Pravntna, 24 ; an aspect of the Self, 25, 27 Delation of pleasure and pain to,
27 ; two elementary forms of, 28 ; emotions = desires,
28 ; basic forms of, 31 ; precedence of pleasure or,
• 31 ; as distinguished from emotion, 32 ; emotion =» intellectual consciousness
and, 34, 197 ; mental character of, 194.
Devi-Bh&gavafa, quoted, 66.
Devotion, constituted by Sell- surrender, 54 ; defined, 55, 96 seqq. ; distinct from worship, 56, 96 ; a complex emotion, 84i.
Diffidence, a complex emo- tion, 84 ; nature of, 90-1 ; admiration contrasted with, 124.
Dignity, 84, 86. Discretion, 84. Discrimination, 3. Discussion, dangers of, 2 LI . Disdain (see also Scorn,), 62. Disgust, 84, 129. Disgusting, the p 1 e a s u r e
afforded by representations
of, 183. Dislike, pain connected with,
19 ; Sub-division of, 41-2, Distinctionless, the, One and
Many arise in, 35. Distrust, 84, 91 seqq. Doubt, master pain of, 3 ;
allied to distrust, 94. Drama, nature of, 176 ;
tragedy discouraged in
India, 188. Duryodhana, reference to,
153.'
Vveslta (hate), 19. Ecstasy, 51.
Education, science of emo- tions applied to, 11.
Eka~ja (oneness), 29.
Emotions, no organic con- nection between the, according to Western science. 9 ; # beneficent • results from the applica-
IV
INDEX.
tion of a science of the, 11, 229 seqq. ; difference of Eastern and Western view of, 21 ; desire substituted for, 23 ; mistake made by Westerns as to nature of, 26; clasification of possible, 27 ; desires, 28 ; nature of, defined, 32, 34, 197 ; as distinguished from desire, 32 ; desire plus cognition, 32-3 ; original meaning of the word, 34 ; mental moods and, 42 ; six princi- pal forms of, 42 ; virtues and vices developed from permanent, 78 ; complexity and subtlety of, 81 ; virtue and vice cultivated or eradicated by regulation of, 82 ; complex, catalogue of, 83 seqq. ; subjective and objective aspect of, 85 stamped on the features, 85 ; tend to create their own likeness, 149; varying effects of others', 149-150, scqq. ; correspondence of, shown in tabular form, 157-8 ; poetry and, 159 seqq. ; possible only be- tween Jlvas, 190.
Emotion— desire, emotion- feeling distinguished from, 34.
Emotion-feeling, 34.
Endeavour, 23.
Ends overpowered by means,
4 Seqq.
Endurance, 84, 89. Enmity, (30. Envy, 8 It, 120.
Eshanatrayam (the three-fold 'seeking,) 204.
Esteem 40, 124.
Ethics, the principle of
action, 7 ; metaphysic
of, 82. Evolution, three stages of,
219-220. Expansion,, pleasure defined
as, 165-6. Expectation, 33.
Faith, 84,93.
Fatalism, 214.
Fault-finding, 84.
Fear, where object is
superior = repulsion, 42 ;
caused by repulsion 61 ;
pride and, generated by
anger, 73 ; an element in
disgust, 129 ; to be met
with benevolence, 232. Fearful, the pleasure afforded
by representations of,
181-2.
Fidelity, 103. Force, metaphysic necessary
to the understanding of,
35.
Fortitude, 84, 89. Free will, 215. Friend, six-fold characteristic
of the, 49. Friendship, reciprocation,
and, 48-9.
Giving, kinds of, 173. Gladness, 146. Grandeur, 84, 129. Greed, 130. Grief, luxury of, 145.
Hate, desire of the instinct of, 19, 28, 69, 72 ; a primary desire emotion, 28, 31 ; signifi-
INDEX,
cance of, 29; Sub-divisions of, 41 ; love and, possible only where forms exist, 47 ; neither selfish nor unselfish, f>7 ; love com- pared with, 57-8 ; insatia- ble, 59; relation of murder to, 64, 60, 70 ; = pride, 67 =» pride plus tyranny, G9 conflict of manifest, 70 love and, sometimes lead to similar treatment, 71 succeeded by remorse, 74 binding power of, 75 vices a* emotions on side of, 78 ; enumeration of vices arising from, 80-1 ; loathing and abhorrence allied to, 129 ; meaning of, understood only from beyond love and, 213.
Heroic, the, nature of, 190.
Heroism, a complex emotion, 84 ; active majesty, 89 ; qualities and grades of, 89.
Horror, 61.
Hostility, 60.
Humility, love the meeting- point of compassion and, 57 ; to be opposed to pride,
H umor, 84. [282.
Ichchha (desire), 22.
Ideal, attainment to an, 98.
Identification, love ceases in, 48, 58.
Imagination, similarity of ex- pectation and, 33 ; power of, 197-8 ; dangers of, 242; legitimate uses of, 245.
Imitation, 50..
Impertinence, 84.
' Inanimate ' nature, emo- tions aroused by, 129.
Indifference, 17.
Individuality (ahamkara), growth of, 38 ; strongest stage of, 223.
Insolence, 84.
Intellect, intelligence, devel- opment of, by Aryan race, 4 ; to expand into Self- intelligence, 6 ; psycholo- gy of, 7 ; present in emo- tion, 197.
James and Lange, theories of, as to origin of emo- tions, 14 note.
Jealousy, 84, 106.
Testing, danger of, 237.
JTva (separated Self), relation of, to pleasure and pain, the subject of ancient phil- osophy, 3 ; desire-emo- tion in nature of, 4 ; ab- solute union impossible between two JIvas, 32 ; life of the, apart from a physical body, 04 ; bonnd to others by love or hate, 75 ; two classes of, 169 ; emotion possible onlv in mutual relations of JTvas, 1 90 ; three-fold aspect of, 226, 248.
Jivatma, essential underlying unity of each, with all others, 29 ; emotion and the, 33.
Jfianam (cognition), 22.
Joy, smiles and tears of, 143,
Kddawbari, referred to, 175. Kant, referred to, 21. Kdntam (is loved), 131. Kavya PrakSsha, referred to, 160.
VI
INDEX.
Kindness, ;"5, 143.
Kiratnrjuniya, 72.
Krta-buddhi, 217.
Krtatma,*218.
Kriyd (action), 22.
Laughter, a complex emo- tion, 84 ; defined, 142, 235; moderation desirable in, 235 ; contrasted with smiles, 241.
Life, Self and Not-Self two indispensable factors of, 16-17.
Liking, 18.
Literature (see also Poetry), province of, 176 ; com- pleter in emotion than other arts, 190.
Loathing, 8t, 129.
Love, desire of union, the instinct of, 18, 29, 36, 47, 57 ; distinguished from desire by Westerns, 21 ; a primary desire-emotion, 29, 3l ; how developed from attraction, 35, 47-8, 57 ; in its action leads to equalisation, 37, 4T, 57 ; hate and, possible only where forms exist, 47 ; perfection of impossible, 48 ; greatest possible, can only exist between beings of opposite sexes, 49 ; equality union of, the cul- mination of attraction, 57 ; hate compared with, 58 ; insatiable, 59 ; relation of self-sacrifice to, 64, 66, 68- 9 ; benevolence developing from, 67 ; rarely demands surrender of physical body 68 ; hate and, sometimes
lead to similar treatment, Yl ; the emphasising of the United Self, 72 ; bind- ing power of , 75 ; v i r- t u e s = emotions on side of, 78 ; enumeration of virtues resulting from, 80 ; = highest reason, 87 ; physical aspect of, HO seqq. ; predominance of emotion of, 196 ; meaning of, understood only from beyond hate and, 212 ; personal and impersonal, 230.
Loyalty, 103.
Lust, 84, 108 seqq.
Mada (opposite of benevo- le"nce),67.
Magnanimity, a com- plex emotion, 84 ; higher than self-control, 105 ; allied virtues of, 121.
Magnets, analogy of, 36.
Magnificence, 84, 129.
Mahabharata, quoted, 1, 89, 118 ; referred to, 60, 15:5.
Mahd-Ramdyana, quoted, 2.
Majesty, a complex emotion, 84 ; compounded of com- passion and pride, 8*5 ; symbols of, 86 ; in action = heroism, 89 ; awesome- ness and benignity, aspects of, ]Q4.
Malice, a complex emotion, 84 ; =hate plus fear, 120 ; craftiness allied to, 122.
Mammata, referred to, 160, 164.
Man, knowledge of, the highest science, 6.
Manju (is well known), 13i.
INDEX.
Vll
Ma no ramam (pleases or
steals and attracts the
mind), 131. Manojnyam (knows or fills
the mind), 131. Meanness, 84, 121. Means, ends overpowered
by, 4 seqq. Mental body, 222. Mental functions,
Western divisions of, 22. Mental moods, emotions
and, 42. Metaphysic, of the Self, 18,
28, 82 ; of Ethics, 82.
With Indian view of the
form of poetry, 175. Mind, Western use of the
word, 22. Misgiving, 94.
Moha (unconsciousness), 17. Moksha, non-etemitv of, 59 ;
defined, 24(5.
Moods, of the Sell !."> ; men- tal, 42.
Mnlaprakrti, inseparable from Pratyagatma and 12 ;
Jtva'compounded of Prat-
yagatma and, 166. Murder, relation of to hate,
64, 66, 68 ; more common
than self-sacrifice of life, 70. MusiCj emotional, 192.
Naiyayika philosophy, 23.
Ndndtva (manyness), 29.
Ndtya-ShSstra, referred to, 10.
Nidhi-padma, (treasure- lotus), 86.
Niggardliness, 84, 121.
Nirvanic body, 225.
Norda'u, Max, cited, 183 note
Not-Self, Self and, always inseparable, 12 ; Self felt to be different from, 16 ; an indispensable factor of life, 16 : response of Self to, 25 ; metaphysics of the, 28; Self identified with a portion of, 29.
Oneness, inherent perception
of, 29. Ornaments of speech, 163.
Pain, cause and remedy of, 2-3 seqq. ; pleasure or, constantly accompanies the Self, 17 ; repulsion and dislikeconnected with, 18 ; a degree not a form or aspect of the Self, 25 ; relation between desire and, 27 : special degree of Self-cognition, etc., 34 ; defined as con- traction, 166 ; morbid nature of, 168.
Painting, emotional, 192.
Panchadashi, quoted, 65.
Panchajanah (intelligence), 4.
Parabrahman , pairs of oppo- sites must exist outside, 58.
Paramatma, pairs of oppo- sites must exist outside, 58.
Para-nirvriti, object of poetry defined as, 164.
Pathos, the Pathetic, a com- plex emotion, 84 ; describ- ed, 145 ; pleasure afforded by representations of, 180, 183-4 ; danger of, 186-8.
Peace, science of, 8 ; of the Supreme broken up into Pleasure aud Pain, 35.
Vlil
INDEX.
Persistence in emotions, 1 16.
Philosophy, origin of anci- ent 1 ; object of ancient, 3 ; new forms of, needed, 3 ; modern view of relation of, to Truth, 7-8
Pindaja (sexual humanity),
Pity, defined, 56 ; constituent of the emotion of the Pathetic, 145 ; danger of inward pride in, 233.
Pleasure, pain or, constantly accompanies the Self, IT ; attraction and liking con- nected with, 18 ; a degree not a form or aspect of the Self, 25 ; relation between desire ar-d, 27, origin of, 31 ; special degree of Self-cognition, etc., 34 ; defined as expan- sion, 165 ; morbid, nature of, 16S.
Poetry, emotional nature of, 160, 190 ; form of, 175
Politeness, 4«.
Power, metaphysic neces- sary to understand mean- ing of, 35.
PranSma (bow\ 49.
Pratyagatma, i n s e p a r able from Mulanrakrti, 12 ; unity in the Being of, 29 ; TTva compounded of, and Mulaprakrti, if>6.
Prayatna (desire passing into action), 23.
Pride, real nature of, 67 : — tyranny and hate, f>9 ; anger resolved into fear and, 73 ; Majesty com- pounded of compassion and, 86 ; vanity moditica-
tion of, 139; pleasure of, in representations of the Fearful, 181 ; to be met with humility, 232.
Prudence, 84.
Psychology of senses and intellect, modern philoso- pher's interest in, 7. 'j 3
Psychology of the Emotions, The, referred to, 9 note.
Puranic Rshis,Tapah of, 5k
Qualities, emotions distin- guished from, in ordin.irv language, S.~> seqq.
Raga (love), 19.
R&ga-Dvtfhatn (love-hate), 7,
Rage, fiO.
Rama, taught by Vasishtha, 2.
Rape, 114.
Rasa a specialised pleasure, etc., 159 seqq. ; kinds of, 179 seqq.
Rasasvdda, clangers of, 161, 242.
Reciprocation, desire for union by, 48, 57.
Re-incarnation, emotions in view of, 73.
Remorse, hate succeeded by, 7 1^ ; akin to self-pity, 145.
Repulsion, connected with pain, IS ; a primary desire- emotion, 28, 31 ; appearing in the motionlessness of the Supreme, 35 ; dislike and hate sub-divisions of, 41 ; the motor-power in the way of vice, 57 ; nature of, between equals, 59 ; enumeration of emo- tions caused by, 01 ; leads to separation, 73.
INDEX.
Reserve, 59-60.
Respect, 49.
Restraint, 215.
Reverence, arising from
attraction, 35 ; = devotion
to a superior, 50, 98. Ribot, referred to, 9. Ridicule, 84.
Rna-trayam, nature of, 20 1. Robbery leading to murder,
70. Ruchiram rochatc (that
which shines or pleases),
131. Rudeness, 59,
S&dhu sadhnoti (fulfils desires), 131.
Sadness, 146.
Sahitya, 10, 145.
Sa-kdma-tapa (worship, etc., with an object), 53.
Samadhi (fixity in the higher consciousness), 161.
Samsara, conditions of pro- cess of, 167.
Scorn, caused by repulsion, 62 ; denned, 129, U5 ; to be met with humility, 232.
Sculpture, emotional, 193.
Self, Not-Self and, always in- separable, 12 ; elementary factor in life, 15 ; certainty felt as to existence of, 16; an indispensable factor of life, 16 ; pleasure and pain associated with the, 17 ; metaphysic of the, 18, 28, 82 ; mind and, 22 ; sensa- tion the substance, bulk, and form of the, 25 ; three aspects of the, 27, 248 ; attaiftanent of union endea-
• voured by the, 29;
identified with a part of the Not-Self, 29.
Self-assertion, 241.
Self-cognition, 34.
Self-complacence, 139.
Self-consciousness, mood of the Self towards itself, 15 ; pleasure and pain special degrees of, 34 ; " acting " of life a result of, 163; second stage in evolution, 219 ; of the Karana-Sharlra 222.
Self-control, a complex emo- tion, 84 ; foundation of majesty and dignity, 86 ; emotion-nature of 87, seqq. ; related virtues of 105; magnanimity higher than, 105.
Self-feeling, 34.
Self-importance, 61, 139.
Self-intelligence, 6.
Self-pity, 144.
Self-possession, 8i, 86.
Self-preservation, instinct of, 112.
Self-realisation, 34.
Self-respect, 86.
Self-sacrifice, = true devotion , 53 ; relation of, to love, 64, 66, 68 ; where there is no belief in immortality, 65 ; less common than murder, 70.
Self-satisfaction, 139.
Self-scorn, 345.
Self-surrender, nature of, 52 ; absolute only when superior gives himself fc* inferior, 67.
Selfishness, first half of cycles characterised by,
INDEX.
Recognition of sensations as on same level, 206-211.
Senses, psychology of, 7 ; search for new, 201.
Separateness, hate a desire for, 19, 28, 69, 72.
Sex, relations of, 101, seqq. ; predominance of problem of, 201.
Sex-jealousy leading to mur- der, 70.
Shame, 139.
Shankaracharya, referred to, 16.
Shanta, negatively a Rasa, 179.
Shariraka-Bhashya, referred to, 16.
Shobhanam (shining), 131.
Shuka, address of Vyasa to, 1,7.
Shyness, 84, 90.
Silence, desirability of, 232.
Slanderousness, St.
Smile of benevolence, 143t 240 ; of bitterness, 14-t, 241; contrasted with laugh- ter, 240.
Spencer, Herbert, cited, 145.
Spitefulness, 84, 122.
Spirituality, of face, common, hatred of, 241.
Su unatti (that which at. tracts), 131 .
Sublimity, 84, 12S.
Sundaram, sit driyate (that which is love'd), 18 J.
Superciliousness (see also Scorn), 01, 139.
Surprise, 128.
Sufhamatn (unobstrtiUin^), 131.
Suspicion (set also Distrust), 94.
Svedaja (sweat-born), 111.
Table showing correspon- dence of emotions, 157-8.
Taking, kinds of, ] 73.
Talking, moderation desir- able in 241,
Tantalisation, 130.
Tapas of Puranic Rshis, 54.
Tears, joy and grief expressed by, 143 seqq*
Tenderness, 55, 97.
Tennyson, quoted, 144.
Terror (see also Fear), dis- tinguished from desire by Westerns, 21 ; caused by repulsion, 61.
Tragedy-writing discouraged in Indian drama, 188.
Trust, 84, 95.
Truth, relation of, to philo- sophy, 7 ; Truth, the, of truths, 229-230.
Tyranny, niada, nearly ex- pressed by, 68 ; pride and ; = hate, 69 ; in war,. 73 ; a complex emotion, 84 ; nature of, 120.
Udbhijja (fission), 111. Unconsciousness,a third state
of the Self, 17. Union, desire of the instinct
of attraction and love, 18,
28, 32, 36, 47, 58; by
dissolution of forms, 47 ;
impossible where forms
exist. 50. Unselfishness, second half of
cycles characterised by,
171. Upadhis (forms), J I v a s
embodied in, \,,.33 ; must
break up before absolute
INDEX.
XI
union, 50 ; Self's attitude towards. 168, 171, 193 ; three-fold aspect of, 220.
Vachas-pat quoted, 16.
Yairdgya (dying away of desiie), true philosophy springs from, 2, 7-8 seqq. ; seed of, in every individual, 216: rise of unlimited, 223.
Valor, 84, 89.
Vamana, quoted, 160.
Vanity, 138.
Vdsavadattd, reference to, 175.
Vasishtha, Rama taught by, 2."
Vatsyayana, reference to commentary of, 10; quoted, 17.
Veneration, 50.
Vice starting from anger, development, 57.
Vices, «= emotions become permanent, 78 ; enumera- tion of, arising from hate, 80-1 ; eradicated by regu- lation of emotions, 82.
Virtue, development of from compassion and humility, 57.
Virtues, = emotions become, permanent, 78 ; enumera- tion of, arising from love,
£0 ; cultivated by regula- tion of emotions, 82.
Vishvamitra on discrimina- tion, 2.
Vishvanutha, quoted, 160.
Viiitka (discrimination;, 3.
Volition distinguished from action by Westerns, 21 ; identified with action by Easterns, 23.
Vrtfayah (moods, functions,. or desires), 22.
Vyasa, address of, to Shuka, 1,8.
War, benevolence and ty- ranny in, 73; evil emotions- prevalent in time of, 1S3 note.
Whitman, Walt, reference- to, 175.
Wisdom, how attained, 2.
Wonder, 8-t, 124-8.
Worry, 140-7.
Worship, likeness produced by, between devotee and object of devotion, 51 ; to- gain an object, danger of, 53; devotion distinct from, 96.
Wrrath, 60.
Yoga - VSsis!i(ha, reference-- to, 223 note.