Read Summary of '''[[Anger Summary|Anger]]'''
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=What Is Anger?=
Anger is a violent reaction of the vital to some shock that is unpleasant to it; and when it involves words or thoughts, the mind responds to the influence of the vital and also reacts violently. <ref>http://incarnateword.in/cwm/16/11-may-1966#p4</ref>
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The fact that the anger comes with such force is itself enough to show that it is not in you that it is, but that it comes from outside. It is a rush of force from the universal nature that tries to take possession of the individual being and make that being act according to the will of this outside force and not according to the will of the soul within. <ref>http://incarnateword.in/cwsa/31/anger-and-violence#p20</ref>
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It [an outburst of anger] is really simply the recurrence of an old habit of the nature. Look at it and see how trifling is the occasion of the rising of this anger and its outburst—it becomes more and more causeless and the absurdity of such movements reveals itself. <ref>https://incarnateword.in/cwsa/31/anger-and-violence#p22,p21,p4</ref>
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...anger, all these movements of violence are necessarily movements of ignorance and limitation, with all the weakness that limitation represents. “[Based on Aphorism<51>-O To hate the sinner is the worst sin, for it is hating God; yet he who commits it glories in his superior virtue.]” <ref>http://incarnateword.in/cwm/10/aphorism-50#p8</ref>
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Anger and vengeance belong to a lower humanity, the humanity of yesterday and not of tomorrow.
<ref>http://incarnateword.in/cwm/10/aphorism-210-211#p3</ref>
==The Nature of Anger in the Mental Plane==
Man has an extraordinary power of creation. He has created a whole set of godheads in his own image, having the same faults as himself, doing on a bigger scale, with greater power whatever he does. These beings have a relative existence, but still it is an independent existence, just like your thought. When you have a thought, a well-made mental formation which goes out of you, it becomes an independent entity and continues on its way and it does that for which it was made. It continues to act independently of you. That is why you must be on your guard. If you have made such a formation and it has gone out, it has gone out to do its work; and after a time you find out that it was perhaps not a very happy thing to have a thought like that, that this formation was not very beneficial; now that it has gone out, it is very difficult for you to get hold of it again. Supposing in a moment of great anger (I do not say that you do so, but still when you were in quite a rage against someone, you said: "Ah! couldn't some misfortune befall him?" Your formation has gone on its way. It has gone out and you have no longer any control over it; and it goes and organises some misfortune or other: it is going to do its work. And after sometime the misfortune arrives. Happily, you do not usually have sufficient knowledge to tell yourself: "Oh! It is I who am responsible", but that is the truth.<ref>http://incarnateword.in/cwm/05/1-july-1953#p13</ref>
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A little analysis will make this apparent. We have in all functionings of the mentality four elements, the object of mental consciousness, the act of mental consciousness, the occasion and the subject. In the self-experience of the self-observing inner being, the object is always some state or movement or wave of the conscious being, anger, grief or other emotion, hunger or other vital craving, impulse or inner life reaction or some form of sensation, perception or thought activity. The act is some kind of mental observation and conceptual valuation of this movement or wave or else a mental sensation of it in which observation and valuation may be involved and even lost,—so that in this act the mental person may either separate the act and the object by a distinguishing perception or confuse them together indistinguishably. He may either simply become a movement... of angry consciousness, not at all standing back from that activity,...or he may observe what he becomes and reflect on it, with this seeing or perception in his mind "I am angry". In the former case the subject or mental person, the act of conscious self-experience and the substantial angry becoming of the mind which is the object of the self-experience, are all rolled up into one wave of conscious-force in movement; but in the latter there is a certain rapid analysis of its constituents and the act of self-experience partly detaches itself from the object. Thus by this act of partial detachment we are able not only to experience ourselves dynamically in the becoming, in the process of movement of conscious-force itself, but to stand back, perceive and observe ourselves and, if the detachment is sufficient, to control our feeling and action, control to some extent our becoming. <ref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p5</ref>
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However, there is usually a defect even in this act of self-observation; for there is indeed a partial detachment of the act from the object, but not of the mental person from the mental act: the mental person and the mental action are involved or rolled up in each other; nor is the mental person sufficiently detached or separated either from the emotional becoming. I am aware of myself in an angry becoming of my conscious stuff of being and in a thought-perception of this becoming: but all thought-perception also is a becoming and not myself, and this I do not yet sufficiently realise; I am identified with my mental activities or involved in them, not free and separate. I do not yet directly become aware of myself apart from my becomings and my perception of them, apart from the forms of active consciousness which I assume in the waves of the sea of conscious force which is the stuff of my mental and life nature. It is when I entirely detach the mental person from his act of self-experience that I become fully aware first, of the sheer ego and, in the end, of the witness self or the thinking mental Person, ...someone who becomes angry and observes it but is not limited or determined in his being by the anger or the perception. He is, on the contrary, a constant factor aware of an unlimited succession of conscious movements and conscious experiences of movements and aware of his own being in that succession; but he can be aware of it also behind that succession, supporting it, containing it, always the same in fact of being and force of being beyond the changing forms or arrangements of his conscious force. He is thus the Self that is immutably and at the same time the Self that becomes eternally in the succession of Time. <ref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p6</ref>
===Anger and Memory ===
It is this succession of experiences and it is this fact of an indirect or secondary action of the experiencing consciousness under the conditions of our mentality that bring in the device of Memory. For a primary condition of our mentality is division by the moments of Time; there is an inability to get its experience or to hold its experiences together except under the conditions of this self-division by the moments of Time. In the immediate mental experience of a wave of becoming, a conscious movement of being, there is no action or need of memory. I become angry,—it is an act of sensation, not of memory; I observe that I am angry,—it is an act of perception, not of memory. Memory only comes in when I begin to relate my experience to the successions of Time, when I divide my becoming into past, present and future, when I say, "I was angry a moment ago", or "I have become angry and am still in anger", or "I was angry once and will be again if there is the same occasion." Memory may indeed come immediately and directly into the becoming, if the occasion of the movement of consciousness is itself wholly or partly a thing of the past,—for example, if there is a recurrence of emotion, such as grief or anger, caused by memory of past wrong or suffering and not by any immediate occasion in the present or else caused by an immediate occasion reviving the memory of a past occasion. Because we cannot keep the past in us on the surface of the consciousness,—though it is always there behind, within, subliminally present and often even active,—therefore we have to recover it as something that is lost or is no longer existent, and this we do by that repetitive and linking action of the thought-mind which we call memory,—just as we summon things which are not within the actual field of our limited superficial mind-experience by the action of the thought mind which we call imagination, that greater power in us and high summoner of all possibilities realisable or unrealisable into the field of our ignorance. <ref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p8</ref>
===Anger and Self Forgetfulness===
This power of exclusive concentration is not confined to absorption in a particular character or type of working of one's larger self, but extends to a complete self-forgetfulness in the particular action in which we happen at the moment to be engaged. The soldier forgets himself in the act and becomes the charge and the fury and the slaying. In the same way the man who is overcome by intense anger, forgets himself as it is commonly said, or as it has been still more aptly and forcibly put, becomes anger: and these terms express a real truth which is not the whole truth of the man's being at the time, but a practical fact of his conscious energy in action. He does forget himself, forgets all the rest of himself with its other impulses and powers of self-restraint and self-direction, so that he acts simply as the energy of the passion which preoccupies him, becomes that energy for the time being. This is as far as self-forgetfulness can go in the normal active human psychology; for it must return soon to the wider self-aware consciousness of which this self-forgetfulness is only a temporary movement.
<ref>http://incarnateword.in/cwsa/21/exclusive-concentration-of-consciousness-force-and-the-ignorance#p9</ref>
==Where does Anger find Expression in the Physical Plane?==
Anger, fear, jealousy touch the heart no doubt just as they touch the mind but they rise from the navel region and entrails (i.e. the lower or at highest the middle vital). Stevenson has a striking passage in Kidnapped where the hero notes that his fear is felt primarily not in the heart but the stomach. <ref>https://incarnateword.in/cwsa/28/the-vital-being-and-vital-consciousness#p30</ref>
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It [a vibration of anger which entered the body from behind the shoulder blades] must have been an indication of the source and location of the suggestion or influence. Either thoughts or vibrations or some pressure of wrong force can be felt being thrown or sent in a very concrete way when the consciousness is open. When it is not, they come in without being noticed, only the result is felt. <ref>http://incarnateword.in/cwsa/31/attacks-by-the-hostile-forces#p27</ref>
==The Forces in the Vital Plane==
This terrestrial world, this human world is constantly invaded by the forces of the neighbouring world, that is, of the vital world, the subtler region beyond the fourfold earth-atmosphere; and this vital world which is not under the influence of the psychic forces or the psychic consciousness is essentially a world of ill-will, of disorder, disequilibrium, indeed of all the most anti-divine things one could imagine. This vital world is constantly penetrating the physical world, and being much more subtle than the physical, it is very often quite imperceptible except to a few rare individuals. There are entities, beings, wills, various kinds of individualities in that world, who have all kinds of intentions and make use of every opportunity either to amuse themselves if they are small beings or to do harm and create disorder if they are beings with a greater capacity. And the latter have a very considerable power of penetration and suggestion, and wherever there is the least opening, the least affinity, they rush in, for it is a game which delights them. <ref>https://incarnateword.in/cwm/08/12-december-1956#p41</ref>
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Besides, they are very thirsty or hungry for certain human vital vibrations which for them are a rare dish they love to feed upon; and so their game lies in exciting pernicious movements in man so that man may emanate these forces and they be able to feed on them just as they please. All movements of anger, violence, passion, desire, all these things which make you abruptly throw off certain energies from yourself, project them from yourself, are exactly what these entities of the vital world like best, for, as I said, they enjoy them like a sumptuous dish. Now, their tactics are simple: they send you a little suggestion, a little impulse, a small vibration which enters deep into you and through contagion or sympathy awakens in you the vibration necessary to make you throw off the force they want to absorb.<ref>https://incarnateword.in/cwm/08/12-december-1956#p42</ref>
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All these movements come from outside, from the universal lower nature, or are suggested or thrown upon you by adverse forces—adverse to your spiritual progress. Your method of taking them as your own is again a wrong method; for by doing that you increase their power to recur and take hold of you. If you take them as your own, that gives them a kind of right to be there. If you feel them as not your own, then they have no right, and the will can develop more power to send them away. What you must always have and feel as yours, is this will, the power to refuse assent, to refuse admission to a wrong movement. Or if it comes in, the power to send it away, without expressing it.
<ref>https://incarnateword.in/cwsa/31/anger-and-violence#p22</ref>
=Why Anger Manifests in the Human Instrument?=