Manas-mind, its vehicle, kāma-desire, and their interplay with other minds through karma-action are hard concepts to grasp without an appreciation that they are a single dynamic trinity, and not three ontologically distinct ideas. In his Science of the Emotions, Bhagavān Dās undertakes a bold and incisive study of the continuum of Desire-Thought-Action, where he demonstrates elegantly and convincingly that “emotions” and “feelings,” mostly mixed and lumped together by the ignoramus, are none other than the workings of this occult triplet. Mastership of the mind’s pendular māyāvic movements, swinging back and forth from the Centre of Being, is prerequisite to success in whatever domain it chooses to focus upon. Dr. Dās identifies the essential nature of Desire, elaborates upon the duality of primordial e-motions and their endless permutations, and proceeds unravelling the aetiology of attitudes and their behavioural implications. His Science sheds light on man’s lower propensities which, if left unchecked, will go on demeaning character and disgracing kith and kin. He instructs, amuses, and enlightens the reader through a series of pithy essays. He even lays bare the distinguishing qualities between confusingly similar emotions, from Devotion and Worship, to Smile and Laughter. The Science of the Emotions remains the definitive text for those seeking knowledge of self and Self.

Lust is the Mother of Jealousy. The kind of Love that is mostly responsible for the feeling of Jealousy is that which is best denominated Lust. Satiety, exhaustion, weariness, dreariness, and unhappiness are some of the evil consequences of Lust.

Tears for self are an overflow of the superfluous possessions of self. Smiles of benevolence, joy, sadness, bitterness. We weep in gladness and weep in pain. Those chained to previous actions rejoice and weep from life to life. When frightened by the tears of pain, they seek asylum from the world and themselves in the living god within. Their tears move others and propel them to action. Like the swan song that moves man and beast. Tears are the moisture of sentient life. Before thy eyes can see they must be incapable of tears. The tears watering the parched soil of pain and sorrow, bring forth the fruits of Karmic retribution. When thy mind rises above the illusion of separateness and remains calm and unruffled at all times, then the eyes become incapable of tears for self but tearful for the woes of others. Only Compassion’s pure waters can sweeten the ocean’s bitter waves. Angels weep at the sight of human sorrow. Their tears impart their virtues to precious stones and metals and, by Divine Compassion, They irrigate the fields of charity immortal. Only Compassion’s pure waters can sweeten the Ocean’s bitter waves and lift the veil of darkness from the material world.

Manas-mind, its vehicle, kāma-desire, and their interplay with other minds through karma-action are hard concepts to grasp without an appreciation that they are a single dynamic trinity, and not three ontologically distinct ideas. In his Science of the Emotions, Bhagavān Dās undertakes a bold and incisive study of the continuum of Desire-Thought-Action, where he demonstrates elegantly and convincingly that “emotions” and “feelings,” mostly mixed and lumped together by the ignoramus, are none other than the workings of this occult triplet. Mastership of the mind’s pendular māyāvic movements, swinging back and forth from the Centre of Being, is prerequisite to success in whatever domain it chooses to focus upon. Dr. Dās identifies the essential nature of Desire, elaborates upon the duality of primordial e-motions and their endless permutations, and proceeds unravelling the aetiology of attitudes and their behavioural implications. His Science sheds light on man’s lower propensities which, if left unchecked, will go on demeaning character and disgracing kith and kin. He instructs, amuses, and enlightens the reader through a series of pithy essays. He even lays bare the distinguishing qualities between confusingly similar emotions, from Devotion and Worship, to Smile and Laughter. The Science of the Emotions remains the definitive text for those seeking knowledge of self and Self.

Worldly and Devotional Love compared and contrasted. Worldly Love is an intoxication of the Astral Light. It is a state of severe mental perturbation. Divine Love is the Law of Universal Sympathy. Worldly and Devotional Love are the two opposing paths of One Divine Love in the mayavic universe of being. Monosexual consciousness is a characteristic of psychic development. But in spiritual de-velopment consciousness is asexual. The first step in true occultism is to try to apprehend the meaning of Universal Brotherhood. Devotion and aspiration will help to raise consciousness to higher planes, where faith, self-sacrifice, and loyalty to the Teachers is rewarded. Give it all away or you will lose it. Can devotion to inner contemplative life, and a life of fine unselfishness, allow of the growth of faculties otherwise dormant, and a growing recognition of the underlying unity of man and his surroundings, so that truth will make itself known from within, and help one to develop a greater physical command of the forces of nature? Without Esoteric Philosophy guiding the soul, neither meditation nor devotion to duty can make the Wisdom of Love bare her bosom to the inner eye and reveal the sublime secrets of Cosmogony to the multitude. Angel worship is misplaced and ill-advised.

Gravity is an obsolete law in starry heaven. Among the materialists, gravity is the king of the all-potent imponderables. But among the students of the Sacred Science, gravity in one of the attributes of differentiation manifested as the law of attraction and repulsion between various states of matter. Newton did not use the word “attraction” with regard to the mutual action of bodies in a physical sense; to him, attractions were impulses; he believed that there is some subtle spirit, by the force and action of which all movements of matter are determined. For Pythagoras, Forces were Spiritual Entities (Gods independent of planets and matter, as we see and know them on Earth), who are the Rulers of the Sidereal Heaven. Light, heat, electricity, etc., are Affections, not properties or qualities of matter. Matter is the prerequisite and vehicle for the manifestation of Intelligent Forces on this plane. Newton had derived his knowledge of Gravitation and its laws from Jacob Böhme, with whom Gravitation or Attraction is the first property of Nature. Newton, whose profound mind had fathomed the spiritual thought of the great Seer in its mystic rendering, owes his great discovery to Böhme, the nursling of the genii who watched over and guided him. The voidness of the seeming full is the fullness of the seeming void. It was from Newton’s theory of a universal void that dates the immense scorn now shown by the moderns for ancient physics. Though the old sages had always maintained that “nature abhorred vacuum,” the mathematicians of the new world had discovered the antiquated “fallacy” and exposed it. More recently, modern Science vindicated, however ungracefully, archaic knowledge having, moreover, to also vindicate Newton’s character and powers of observation at this late hour. And now Father Æther is welcomed once more with open arms and wedded to gravitation. “Look back before moving forward” must become the motto of exact Science, in finding herself itself inexact every leap-year. Rough and up-hill is the path of Science; her days are full of vanity and vexation of Spirit. The metaphysical tenets of Kepler are purely occult. He was not the first to discover the theory of Attraction and Repulsion in Kosmos, for it was known from the days of Empedocles, the two opposite forces being called by him Hate and Love, or Repulsion and Attraction. Kepler also gave a pretty fair description of Cosmic Magnetism. Why should he be denounced then as most unscientific, for offering just the same solution as Newton did — only showing himself more sincere, more consistent, and even more logical? Where is the difference between Newton’s “all-powerful Being” and Kepler’s Rectores, his Sidereal and Cosmic Forces, or Angels?

True Devotion is characteristic of the aspirant on the Path of Renunciation; pseudo-Devotion is found on the other Path; Worship on both. Loyalty and Fidelity are lesser grades of Devotion. Shelley on the devotion of the moth for the star. The Paths of action, renunciation, and their endless variants. Irreverence, profanity, and flippancy are incipient fear plus the desire to belittle, in order to remove the element that causes the fear, and thereby to gain for oneself the consciousness of increase, in contrast with the belittlement of the other.