In the Sanskrit language, in terms of the Vedanta, the SOUL is called Atman. It means happiness or bliss itself. It is not that happiness belongs to the soul; it is that the soul itself is happiness. Today we often confuse happiness with pleasure; but pleasure is only an illusion, a shadow of happiness; and in this delusion we may pass our whole life, seeking pleasure after pleasure and never finding satisfaction. There is a saying that people look for pleasure and find pain. Every pleasure seems happiness in outward appearance; it promises happiness, for it is the shadow of happiness, but just as the shadow of a person is not the person though representing his form, so pleasure represents happiness but it’s not the REAL happiness.
According to this idea, one rarely finds souls in this world who know what happiness is; they are frequently disappointed in one thing after another. That is the nature of life in the world; it is so deluding that if a person is disappointed a thousand times, he would still take the same path, for he knows no other. The more we study life, the more we realize how rarely there is a soul who can honestly say, ‘I am happy.’ Almost every soul, whatever his position in life, will say he is unhappy in some way or another; and if you ask him why, he will probably say that it is because he cannot attain to the position, power, property, possessions, or rank for which he has worked for years. Perhaps he is craving for money and does not realize that possessions give no satisfaction; perhaps he says he has enemies, or that those whom he loves, do not love him. There are a thousand excuses for unhappiness that the reasoning mind will make.
But is even one of these excuses ever entirely correct? Do you think that if these people gained their desires, they would be happy? If they possessed all, would that suffice? No, they would still find some excuse for unhappiness; all these excuses are only like covers over a person’s eyes, for deep within is the yearning for the true happiness which none of these things can give. He who is really happy is happy everywhere, in a lavish palace or in a cottage, in riches or in poverty, for he has discovered the fountain of happiness which is situated in his own heart. As long as a person has not found that fountain, nothing will give him real happiness. The man who does not know the secret of happiness often develops avarice. He wants thousands, and when he gets them, they do not satisfy him, and he wants millions, and still, he is not satisfied; he wants more and more. If you give him your sympathy and service he is still unhappy; even all you possess is not enough, even your love does not help him, for he is seeking in a wrong direction, and life itself becomes a tragedy.
Happiness cannot be bought or sold, nor can you give it to a person who has not got it. Happiness is your own being, your own self, that self that is the most precious thing in life. All religions, all philosophical systems, have in different forms taught man how to find it by the religious path or the mystical way. And all the wise ones have in some form or another given a method by which the individual can find that happiness for which the soul is seeking. Sages and mystics have called this process ALCHEMY.
The stories of the Arabian Nights which symbolize mystical ideas are full of the belief that there is a philosopher’s stone which will turn metals into gold by a chemical process. No doubt this symbolic idea has deluded men both in the East and West. Many have thought that a process exists by which gold can be produced. But this is not the idea of the wise; the pursuit of gold is for those who as yet are only children. For those who have the consciousness of reality, gold stands for light or spiritual inspiration. Gold represents the color of light, and therefore an unconscious pursuit after the light has made men seek gold. But there is a significant difference between real gold and false. It is the longing for true gold that makes man collect the imitation gold, ignorant that the real gold is within. He satisfies the craving of his soul in this way, as a child satisfies itself by playing with dolls.
This realization is not a matter of age. One person may have reached an advanced age and still be playing with dolls, and his soul may be involved in the search for this imitation gold; while another may have begun in youth to see life in its real aspect. If one studied the transitory nature of life in the world and how changeable it is, and the constant craving of everyone for happiness, one would undoubtedly endeavour at all costs to find something one could depend upon. The man placed in the midst of this ever-changing world yet appreciates and seeks for constancy somewhere. He does not know that he must develop the nature of perseverance in himself; it is the soul’s nature to value that which is dependable. But is there anything in the world on which one can depend, which is above change and destruction? All that is born, all that is made, must one-day face destruction. All that has a beginning also has an end; but if there is anything one can depend upon it is hidden in the heart of man, it is the divine spark, the true philosopher’s stone, the real gold, which is the innermost being of a person.
A person may follow a religion and yet not realize the truth. But of what use is his religion to him if he is not happy? Religion does not mean depression and sadness. The spirit of religion should give happiness. God is happy. He is the perfection of love, harmony, and beauty. A religious person should be more satisfied than one who is not religious. If a person who professes religion is always melancholy, his religion is disgraced. The form has been kept, but the spirit lost. If the study of religion and mysticism does not lead to real joy and happiness, it may just as well not exist, for then it does not help fulfil the purpose of life. The world today is sad and suffering as a result of terrible wars. The religion which answers the demand of life today is one which invigorates and gives life to souls, which illuminates the heart of man with the divine light which is already there, not necessarily by any outer form, though for some a form may be helpful, but by showing that happiness which is the desire of every soul.
The secret of this is to be learnt in the science of breath. Breath is the essence of life, the centre of life, and the mind may be controlled by a knowledge of the proper breathing method. But these can never truly explain the mystery of that which is the centre of man’s very being. People read these books and begin to play with the breath, and often instead of benefiting, they injure both mind and body. There are also those who make a business of teaching breathing exercises for money, thus degrading a sacred thing. The science of breath is the greatest mystery there is, and for thousands of years, it has been kept as a sacred trust in the schools of the mystics.
When the mind is under perfect control and no longer restless, one can hold a thought at will as long as one wishes. This is the beginning of phenomena. Some abuse these privileges and by dissipating the power thus obtained they destroy the silver before turning it into gold. The silver must be heated before it can melt, and with what? With that warmth which is the divine essence in the heart of man, which comes forth as love, tolerance, sympathy, service, humility, unselfishness, in a stream which rises and falls in a thousand drops, each drop of which could be called a virtue, all are coming from that one stream hidden in the heart of man: the love element. And when it glows in the heart, then the actions, movements, tone of the voice, and expression show that the soul is warm. The moment this happens, a man really lives. He has unsealed the spring of happiness, which overcomes all that is jarring and inharmonious, and the spring has established itself as a divine stream.
After the heart is warmed by the divine element, which is love, the next stage is the herb, which is the love of God. But the love of God alone is not sufficient; knowledge of God is also necessary. It is the absence of God’s knowledge, which makes a man leave his religion, for there is a limit to man’s patience. Knowledge of God strengthens man’s belief in God, throws light on the individual and life. Things become clear; every leaf on a tree becomes as a page of a holy book to one whose eyes are open to the knowledge of God. When the juice of the herb of divine love is poured on the heart, warmed by the love of his fellow-men, then that heart becomes the heart of gold, the heart that expresses what God would say. Man has not seen God, but man has then seen God in man, and when this happens, then verily everything that comes from such a man comes from God himself.