Emotional Being Compilation

Read Summary of Emotional Being

What are Emotions?

Our emotions are the waves of reaction and response which rise up from the basic consciousness, citta-vṛtti. Their action too is largely regulated by habit and an emotive memory. They are not imperative, not laws of Necessity; there is no really binding law of our emotional being to which we must submit without remedy; we are not obliged to give responses of grief to certain impacts upon the mind, responses of anger to others, to yet others responses of hatred or dislike, to others responses of liking or love. All these things are only habits of our affective mentality; they can be changed by the conscious will of the spirit; they can be inhibited; we may even rise entirely above all subjection to grief, anger, hatred, the duality of liking and disliking. We are subject to these things only so long as we persist in subjection to the mechanical action of the chitta in the emotive mentality, a thing difficult to get rid of because of the power of past habit and especially the importunate insistence of the vital part of mentality, the nervous life-mind or psychic prana. This nature of the emotive mind as a reaction of chitta with a certain close dependence upon the nervous life sensations and the responses of the psychic prana is so characteristic that in some languages it is called chitta and prana, the heart, the life soul; it is indeed the most directly agitating and powerfully insistent action of the desire-soul which the immixture of vital desire and responsive consciousness has created in us.

What is Higher Vital/Emotional Being?

Q. What is meant by the yogic term "through the heart"? Is it the higher vital?

A. Yes, the emotional being.

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The nervous part of the being is a portion of the vital—it is the vital physical, the life-force closely enmeshed in the reactions, desires, needs, sensations of the body. The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions etc. having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions and intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but it is a true instrument only when its feelings and tendencies have been purified by the psychic touch and taken up and governed by the spiritual light and power.

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The higher vital movement is more refined and large in motion than that of the ordinary vital. It stresses emotion rather than sensation and desire, but it is not free from demand and the desire of possession.

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…the term higher vital is confined to that larger movement of the conscious life-force which is concerned with creation, with power and force and conquest, with giving and self-giving and gathering from the world for farther action and expenditure of power, throwing itself out in the wider movements of life, responsive to the greater objects of Nature. In the second arrangement, the emotional being stands at the top of the vital nature and the two together make the higher vital.

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By the higher vital parts of the nature I mean the vital mind, the emotional nature, the life-force dynamis in the being. The vital mind is that part of the vital being which builds, plans, imagines, arranges things and thoughts according to the life-pushes, desires, will to power or possession, will to action, emotions, vital ego reactions of the nature.

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Higher vital usually refers to the vital mind and emotive being as opposed to the middle vital which has its seat in the navel and is dynamic, sensational and passionate and the lower which is made up of the smaller movements of human life-desire and life-reactions.

Where is It Located?

This higher vital with all its parts is situated in the chest and has the cardiac centre as its main stronghold governing all this part down to the navel.

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...the heart centre... The functions are… commanding the higher emotional being with the psychic deep behind it…

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The heart is the centre of the emotional being and the emotions are vital movements. When the heart is purified, the vital emotions change into psychic feelings or else psychicised vital movements.

The Difference between Psychic and Emotional Being

...you must not mistake the feelings for the psychic...—these two are absolutely different things. People always think that when they have emotions, feelings, they are entering the psychic. These things have nothing to do with the psychic, they are purely vital. They are the most subtle part of the vital, if you like, but they are vital. It's not through the feelings that one goes to the psychic, it is through a very intense aspiration and a self-detachment.

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The centre of the psychic being is behind the centre of the emotional being; it is the emotional that is nearest dynamically to the psychic and in most men it is through the emotional centre that the psychic can be most easily reached and through the psychicised emotion that it can be most easily expressed. Many therefore mistake the one for the other; but there is a world of difference between the two. The emotions normally are vital in their character and not part of the psychic nature.

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Emotion belongs to the higher vital, not to the pure psychic. The psychic is a steady flame that burns in you, soaring towards the Divine and carrying with it a sense of strength which breaks down all oppositions. When you are identified with it you have the feeling of the divine truth—then you cannot help feeling also that the whole world is ignorantly walking on its head with its feet in the air!

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…this inmost soul, that is, the central psychic being, influences the superficial parts of the consciousness (superficial in comparison with it: mental parts, vital parts). The purest mind, the highest vital, the emotive being—the soul influences them, influences them to an extent where one has the impression of entering into contact with it through these parts of the being. So people take these parts for the soul and that is why he says "the inmost soul", that is, the central soul, the real soul.

For very often, when one touches certain parts of the mind which are under the psychic influence and full of light and the joy of that light, or when one touches certain very pure and very high parts of the emotive being which has the most generous, most unselfish emotions, one also has the impression of being in contact with one's soul. But this is not the true soul, it is not the soul in its very essence. These are parts of the being under its influence and manifesting something of it.

The Role of Emotional Being in Yoga

In the ascetic Yoga all human feelings are regarded as illusory and have to disappear—"the knots of the heart are cut"—so as to leave only the one supreme aspiration. In this Yoga the emotional being has not to be got rid of, but to undergo a transformation; the shortest way of transformation is to turn all the being to the Divine. But when that is done, then it is found that what is pure and true in any human relation survives, but with a rich and subtle change, or else new relations are established that come straight from the Divine.

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Emotion is necessary in the Yoga and it is only the excessive emotional sensitiveness which makes one enter into despondency over small things that has to be overcome. The very basis of this Yoga is bhakti and if one kills one's emotional being there can be no bhakti. So there can be no possibility of emotion being excluded from the Yoga.

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If the heart centre is dominated by the physical mind to any extent, it will necessarily be open to the outer attacks that affect the physical and nervous consciousness. The heart has to be in connection with the psychic and the higher consciousness.

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When you are in connection with the higher worlds above the mental, with the mental and the psychic or even with some of the higher vital planes, then there is the peace and Ananda—but connection with the lower vital worlds can easily bring disturbance and unrest, so long as your vital itself is not changed and made full of peace and strength and quiet.

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... approach made by the soul to the direct contact is through the heart: this is its own more close and rapid way because its occult seat is there, just behind in the heart-centre, in close contact with the emotional being in us; it is consequently through the emotions that it can act best at the beginning with its native power, with its living force of concrete experience. It is through a love and adoration of the All-beautiful and All-blissful, the All-Good, the True, the spiritual Reality of love, that the approach is made; the aesthetic and emotional parts join together to offer the soul, the life, the whole nature to that which they worship. This approach through adoration can get its full power and impetus only when the mind goes beyond impersonality to the awareness of a supreme Personal Being: then all becomes intense, vivid, concrete; the heart's emotion, feeling, spiritualised sense reach their absolute; an entire self-giving becomes possible, imperative. The nascent spiritual man makes his appearance in the emotional nature as the devotee, the bhakta; if, in addition, he becomes directly aware of his soul and its dictates, unites his emotional with his psychic personality and changes his life and vital parts by purity, God-ecstasy, the love of God and men and all creatures into a thing of spiritual beauty, full of divine light and good, he develops into the saint and reaches the highest inner experience and most considerable change of nature proper to this way of approach to the Divine Being. But for the purpose of an integral transformation this too is not enough; there must be a transmutation of the thinking mind and all the vital and physical parts of consciousness in their own character.

To Find the Psychic Being

Man, because he is a mental being, is prone to give the highest importance to the thinking mind and its reason and will and to its way of approach and effectuation of Truth and, even, he is inclined to hold that there is no other. The heart with its emotions and incalculable movements is to the eye of his intellect an obscure, uncertain and often a perilous and misleading power which needs to be kept in control by the reason and the mental will and intelligence. And yet there is in the heart or behind it a profounder mystic light which, if not what we call intuition,—for that, though not of the mind, yet descends through the mind—has yet a direct touch upon Truth and is nearer to the Divine than the human intellect in its pride of knowledge. According to the ancient teaching the seat of the immanent Divine, the hidden Purusha, is in the mystic heart,—the secret heart-cave, hṛdaye guhāyām,as the Upanishads put it,—and, according to the experience of many Yogins, it is from its depths that there comes the voice or the breath of the inner oracle.

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The true soul secret in us—subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil,—this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.

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The psychic being is in the heart centre in the middle of the chest (not in the physical heart, for all the centres are in the middle of the body), but it is deep behind. When one is going away from the vital into the psychic, it is felt as if one is going deep deep down till one reaches that central place of the psychic. The surface of the heart centre is the place of the emotional being; from there one goes deep to find the psychic. The more one goes, the more intense becomes the psychic happiness...

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Affection, love, tenderness are in their nature psychic,—the vital has them because the psychic is trying to express itself through the vital. It is through the emotional being that the psychic most easily expresses, for it stands just behind it in the heart centre. But it wants these things to be pure. Not that it rejects the outward expression through the vital and the physical, but as the psychic being is the form of the soul, it naturally feels the attraction of soul to soul, the nearness of soul to soul the union of soul with soul are the things that are to it most abiding and concrete. Mind, vital, body are means of expression and very precious means of expression, but the inner life is for the soul the first thing, the deepest reality, and these have to be subordinated to it and conditioned by it, its expression, its instruments and channel… The emphasis on the mastery of the vital, its subordination and subjection to the spiritual and the psychic is also nothing new, strange or exorbitant. It has been insisted on always for any kind of spiritual life; even the Yogas which seek most to use the vital, like certain forms of Vaishnavism, yet insist on the purification and the total offering of it to the Divine—and the relations with the Divine are an inner realisation, the soul offering itself through the emotional being.

How to Bring Forward the Emotional Being/Higher Vital?

This heart and psychic being of man shot through with the threads of the life instincts is a thing of mixed inconstant colours of emotion and soul vibrations, bad and good, happy and unhappy, satisfied and unsatisfied, troubled and calm, intense and dull. Thus agitated and invaded it is unacquainted with any real peace, incapable of a steady perfection of all its powers. By purification, by equality, by the light of knowledge, by a harmonising of the will it can be brought to a tranquil intensity and perfection. The first two elements of this perfection are on one side a high and large sweetness, openness, gentleness, calm, clarity, on the other side a strong and ardent force and intensity. In the divine no less than in ordinary human character and action there are always two strands, sweetness and strength, mildness and force, saumya and raudra, the force that bears and harmonises, the force that imposes itself and compels, Vishnu and Ishana, Shiva and Rudra. The two are equally necessary to a perfect world-action. The perversions of the Rudra power in the heart are stormy passion, wrath and fierceness and harshness, hardness, brutality, cruelty, egoistic ambition and love of violence and domination. These and other human perversions have to be got rid of by the flowering of a calm, clear and sweet psychical being.

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And yet the true emotive soul, the real psyche in us, is not a desire-soul, but a soul of pure love and delight; but that, like the rest of our true being, can only emerge when the deformation created by the life of desire is removed from the surface and is no longer the characteristic action of our being. To get that done is a necessary part of our purification, liberation, perfection.

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In fact each human being is composed of different personalities that feel and behave in a different way and his action is determined by the one that happens to be prominent at the time. The one that has no feelings against anyone is either the psychic being or the emotional being in the heart, the one that feels anger and is severe is a part of the external vital nature on the surface. This anger and severity is a wrong form of something that in itself has a value, a certain strength of will and force of action and control in the vital being, without which work cannot be done. What is necessary is to get rid of the anger and to keep the force and firm will along with a developed judgment as to what is the right thing to do in any circumstances.

For instance, people can be allowed to do things in their own way when that does not spoil the work, when it is only their way of doing what is necessary to be done; when their way is opposed to the discipline of the work, then they have to be controlled, but it should be done quietly and kindly, not with anger. Very often, if one has developed a silent power of putting the Mother's force on the work with one's own will as instrument, that by itself may be sufficient without having to say anything as the person changes his way of himself as if by his own initiative.

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The heart is part of the vital—it has to be controlled in the same way as the rest, by rejection of the wrong movements, by acceptance of the true psychic surrender which prevents all demand and clamour, by calling in the higher light and knowledge. It is not usually however the heart that bothers about mental questions and the answer to them.

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There must be implanted and activised in all our doings a supreme, impersonal, unfaltering and unstumbling will in spontaneous and untroubled unison with the will of the Divine. The unsatisfying surface play of our feeble egoistic emotions must be ousted and there must be revealed instead a secret deep and vast psychic heart within that waits behind them for its hour; all our feelings, impelled by this inner heart in which dwells the Divine, will be transmuted into calm and intense movements of a twin passion of divine Love and manifold Ananda.

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It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. It is the divine love which so emerges that, extended in inward feeling to the Divine in man and all creatures in an active universal equality, will be more potent for the perfectibility of life and a more real instrument than the ineffective mental ideal of brotherhood can ever be.

By Faith

This faith, kalyāṇa-śraddhā, is needed in order that the heart and the whole overt psychic being may respond to the secret divine Ananda and change itself into this true original essence. This faith and will must be accompanied by and open into an illimitable widest and intensest capacity for love. For the main business of the heart, its true function is love. It is our destined instrument of complete union and oneness; for to see oneness in the world by the understanding is not enough unless we also feel it with the heart and in the psychic being, and this means a delight in the One and in all existences in the world in him, a love of God and all beings. The heart's faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world. The universal love has to be founded on the heart's sight and psychical and emotional sense of the one Divine, the one Self in all existence. All four elements will then form a unity and even the Rudra power to do battle for the right and the good proceed on the basis of a power of universal love.

By Peace and Quietude

Always get back to quietude. It is through the quietude that the right attitude and understanding and movements come back. It is natural for the lower vital to be made up of feelings, impulses and desires and to be attached to outer things—but that is only a part of you. There is also the psychic and the higher mind and higher vital which only need quietude and the help of the Force and Peace behind them to come forward more strongly and dominate over the lower vital and help to change it.

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It [peace] has to be brought down to the heart and navel first. That gives it a certain kind of inner stability—though not absolute. There is no method other than aspiration, a strong quiet will and a rejection of all that is not turned towards the Divine in those parts into which you call the peace—here the emotional and higher vital.

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It is quite true that by going above one can get out of all problems, for they no longer exist, but the problems are there below and it is difficult to be always above with so much unsolved and calling for solution. But just as one can go high above, so one can go deep within and it is this going deep within that is needed. What happened was at the surface of the emotional being and if one simply stays there the difficulties of the emotional can come, but what has to be done is not to stay on the surface but go deep within. For the psychic is there behind the emotional surface, deep behind the heart centre. Once one reaches it, these things can no longer touch; what will be there is the inner peace and happiness, the untroubled aspiration, the presence or nearness of the Mother.

By Concentration and Aspiration in the Heart

But it is better because if you concentrate there [in theheart], deeply enough, it is there that you enter into contact with the psychic for the first time; while if you concentrate in the head you have to pass later from the head to the heart to be able to identify yourself with the psychic being. And if you concentrate by gathering the energies, it is better to gather them here, because it is in this centre, in this region of the being that you find the will to progress, the force of purification, and the most intense and effective aspiration. The aspiration that comes from the heart is much more effective than that from the head.

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There must be a flaming concentration of the heart on the seeking of the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us.

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Another method is concentration and aspiration in the heart which opens the inner emotional being… But whatever method is used will not bring its effect at once; it must be done persistently, simply, directly till it succeeds. If it is done with a mind of doubt or watching it as an experiment to see if it succeeds or if it is continually crossed by a spirit of hasty despondency saying constantly, "You see it is all useless," then it ought to be obvious that the opening will be very difficult, because there is that clogging it every time there is a pressure or a push to open.

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What you have to aspire for and bring down in you is the peace of the Mother's consciousness. Peace, calm, equanimity in the emotional being and the rest of the vital especially—it is that which will purify the emotions and deliver the vital.

By Equality

Equality means a quiet and unmoved mind and vital; it means not to be touched or disturbed by things that happen or things said or done to you but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements, anger and sensitiveness and pride as well as desire and the rest, not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit. It is not easy to have this equality in any full and perfect measure, but one should always try more and more to make it the basis of one's inner state and outer movements.

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A free heart is similarly a heart delivered from the gusts and storms of the affections and the passions; the assailing touch of grief, wrath, hatred, fear, inequality of love, trouble of joy, pain of sorrow fall away from the equal heart, and leave it a thing large, calm, equal, luminous, divine. These things are not incumbent on the essential nature of our being, but the creations of the present make of our outward active mental and vital nature and its transactions with its surroundings. The ego-sense which induces us to act as separate beings who make their isolated claim and experience the test of the values of the universe, is responsible for these aberrations. When we live in unity with the Divine in ourselves and the spirit of the universe, these imperfections fall away from us and disappear in the calm and equal strength and delight of the inner spiritual existence. Always that is within us and transforms the outward touches before they reach it by a passage through a subliminal psychic soul in us which is the hidden instrument of its delight of being. By equality of the heart we get away from the troubled desire-soul on the surface, open the gates of this profounder being, bring out its responses and impose their true divine values on all that solicits our emotional being. A free, happy, equal and all-embracing heart of spiritual feeling is the outcome of this perfection.

By Refusal and Rejection of Adverse Forces

There has been progress in all these parts [of the being], but they seem to be subject still to a response to the suggestions of the hostile forces. Everybody gets these suggestions, but they ought not to be allowed to enter inside, especially in the heart, or to be accepted by the vital. Evidently, they enter through the physical mind (from the throat upwards means that) and affect the surface vital and emotional being. You must get the power to reject them from there by a constant and steady denial and refusal of their suggestions. So long as anything in you says "yes" or accepts, there is always the possibility of a return.

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This confusion of mind and vital you must get rid of—you must call in the true reason and the higher vital to cast out these movements. A higher reason must refuse to listen to its self-justifications and tell it that nothing, however plausible, can justify these motives in a sadhak; your higher vital must refuse to accept them [adverse forces], telling it, "I do not want these alien things; I do not recognise them as part of myself or my nature."

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It is always their [the lower forces] endeavour to rise up and get the sanction of the mind and higher vital—or if they cannot do that, to cover them up so that the lower nature may act in its ordinary way without being pressed by the higher consciousness to change. The first thing necessary for the sadhak is not to give any consent of his mind or higher vital and to keep them from being covered. If that can be done, then it becomes possible to push the lower forces out of the lower vital and body and not allow them to return. It is the Mother's Force which you feel—for all the higher forces are hers.

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...it is the failure of the right attitude that comes in the way of passing through ordeals to a change of nature. The pressure is becoming greater now for this change of character even more than for decisive Yoga experience—for if the experience comes, it fails to be decisive because of the want of the requisite change of nature. The mind, for instance, gets the experience of the One in all, but the vital cannot follow, because it is dominated by ego-reaction and ego-motive or the habits of the outer nature keep up a way of thinking, feeling, acting, living which is quite out of harmony with the experience. Or the psychic and part of the mind and emotional being feel frequently the closeness of the Mother, but the rest of the nature is unoffered and goes its own way prolonging the division from her nearness, creating distance. It is because the Sadhaks have never even tried to have the Yogic attitude in all things, they have been contented with the common ideas, common view of things, common motives of life, only varied by inner experiences and transferred to the framework of the Asram instead of that of the world outside. It is not enough and there is great need that this should change.

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Love and hatred, hope and fear, grief and joy all have their founts in this one source. We like, love, welcome, hope for, joy in whatever our nature, the first habit of our being, or else a formed (often perverse) habit, the second nature of our being, presents to the mind as pleasant, priyam; we hate, dislike, fear, have repulsion from or grief of whatever it presents to us as unpleasant, apriyam. This habit of the emotional nature gets into the way of the intelligent will and makes it often a helpless slave of the emotional being or at least prevents it from exercising a free judgment and government of the nature. This deformation has to be corrected. By getting rid of desire in the psychic prana and its intermiscence in the emotional mind, we facilitate the correction.For then attachment which is the strong bond of the heart, falls away from the heart-strings; the involuntary habit of rāga-dveṣa remains, but, not being made obstinate by attachment, it can be dealt with more easily by the will and the intelligence. The restless heart can be conquered and get rid of the habit of attraction and repulsion.

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Each time there is a purification of the outer nature, it becomes more possible for the inner being to reveal itself, to become free and to open to the higher consciousness above.

The Lower Vital Nature

In the lower vital all is a working of general forces which try to seize upon the individual and use him for their satisfaction; they are not his forces at all. In the mind or the higher vital it is much easier to establish some kind of control over the forces. That is the very reason why one should never put oneself into the control of these forces or make oneself a free crossways for their passage. It is only by opening to the Mother's force alone that a control can be established over these lower workings.

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This lower part of the being is always random, wayward, self-assertive and unwilling to accept the imposition on it of any order and discipline other than its own idea or impulse. Its defects even from the beginning stand in the way of the efforts of the higher vital to impose on the nature a truly regenerating tapasya.

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...the higher vital is usually much less difficult to surrender, for it is under the influence of the mind and at times even of the psychic; so it understands more easily. It is much easier to convert this than the lower vital which is essentially the vital of desires and impulses. So, you see, what he means is that the lower vital can submit, it agrees to obey, to do what it is asked, but it is not at all satisfied. It is not happy; sometimes it even suffers; it pushes its revolt down into itself through obedience, but it does not collaborate. And unless the vital collaborates with joy and true love, nothing can be done; the transformations cannot come.

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...the emotional mind compelled to take note of all these discords and subject itself to their emotional reactions becomes a hurtling field of joy and grief, love and hatred, wrath, fear, struggle, aspiration, disgust, likes, dislikes, indifferences, content, discontent, hopes, disappointments, gratitude, revenge and all the stupendous play of passion which is the drama of life in the world. This chaos we call our soul. But the real soul, the real psychic entity which for the most part we see little of and only a small minority in mankind has developed, is an instrument of pure love, joy and the luminous reaching out to fusion and unity with God and our fellow-creatures. This psychic entity is covered up by the play of the mentalised Prana or desire-mind which we mistake for the soul; the emotional mind is unable to mirror the real soul in us, the Divine in our hearts, and is obliged instead to mirror the desire-mind.

More on Emotional Being

It [the psychic] can have a very great influence [on the physical mind] by giving it the right attitude and the right way of looking at things so that it supports the emotional being in its aspiration, love and surrender and itself gets interest, faith and insight in the inner truth of things instead of seeing only their outer aspects and following false inferences and appearances. It also helps it to get rid of the narrowness and doubt which are the chief defects of the physical mind.

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It is not possible to say with any precision what the resistance in the higher vital parts will be, what form it takes, because it may take different forms with different natures. It is quite normal that there should be some resistance almost at every point to the descent of the higher consciousness; for the different parts of the present nature are each more or less attached to their own established way of seeing, acting, feeling, reacting to things and to the habitual movements and formations of their own domain which each individual has made for himself in the past or in his present life. What is needed is a general plasticity of the mind, the vital, the physical consciousness, a readiness to give up all attachment to these things, to accept whatever the higher consciousness brings down with it however contrary to one's own received ideas, feelings, habits of nature. The greater the plasticity in any part of the nature, the less the resistance there.

Emotional Being in Animals

The emotional being of animals is often much more psychic than that of men who can be very insensitive. There were recently pictures of the tame tigress kept by a family and afterwards given by them to a Zoo. The look of sorrow on the face of the tigress in her cage at once gentle and tragically poignant is so intense as to be heartbreaking.

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