Every man has five inclinations hidden in the depths of his heart. Being absorbed in the life of the world he may forget that ultimate purpose, but at the same time there is a continual inclination towards it. That shows that the ultimate purpose of the life of all is one and the same.

1. The Love of Knowledge

The first of these five inclinations is the love of knowledge. It is not only intellectual and intelligent beings who seek after knowledge. Even an infant wishes to know what every little noise is. Every child seeing a beautiful color or line in a picture inquires about it. And therefore in greater or less degree every individual is striving after knowledge. No doubt in life as it is today many are placed in a situation where they never have a moment in which to gain that knowledge which they seek after. From morning till evening they have their duty to perform; they are so absorbed in it that after some time that hunger for knowledge is lost and their mind becomes blunted. There are many thousands of people whom life has placed in a situation where they cannot help but concentrate on some particular work and never have time to think about things that they would like to think about, that they would like to know. We have made this life. We call it progress, freedom, but it is not freedom of mind. The mind is imprisoned in a limited horizon and we call it a sphere.

If all thought, all life, consists in studying something only in order to earn one's bread and butter, then when can one give one's thought and mind to what one's soul is seeking after? Among those who have a little freedom in life, who have time to think about gaining some knowledge, there are many who seek only after novelty. They think that to learn means only to get to know something they did not know before. There are very few seekers who discover that from every idea, however simple, a revelation comes when they give their mind to it, and that it then begins to teach them more and more things which they had never known. I have experienced this myself. There was a couplet of a Persian verse I had known for twelve years. I liked it, it was a simple everyday conception, but after twelve years one day a glimpse of inspiration came and that very couplet became a revelation. It seemed as if there had been a seed and then a seedling sprang from it and turned into a plant which produced fruit and flowers.

The difficulty that so-called truth-seeking people experience is that when they have a little time to look for truth they are restless. One thing does not satisfy them and so they go from one thing to another. Thus instead of coming to the real notion of truth, they only get into confusion.

Someone asked an artist if he could make a really new picture. "Yes," he said, "I can." He put two horns and two wings on the body of a fish, and people said, "How wonderful, this is something no one has ever seen!" Everyone has seen wings on birds and horns on beasts; but there are many souls who need a novelty of that kind. Many admire it, and few think, like Solomon, that there is nothing new under the sun, especially when we come to the domain of wisdom, of knowledge. For one does not arrive at concentration, contemplation, or meditation by studying many things, nor by going from one idea to another.

2. The Love of Life

The next inclination is the love of life, and not only in human beings for even little insects escape if one tries to touch them; their life is dear to them. What does this show? It shows that every being wishes to live, however unhappy he may be, however difficult life may seem. Perhaps in the sadness of the moment a person might wish to commit suicide, but if he were in his normal condition he would never think of leaving this world. Not because the world is so dear to him, but because the soul's inclination is to live.

It is said in the Gayan, "Life lives, death dies." Since life lives, life longs to live, and nobody wishes for one moment that death should ever take him. The great prophets, masters, saints, sages, philosophers, mystics, what was their striving? Their striving was to find some remedy to cure man of mortality. But is his mortality his conception or his condition? It is a condition when seen outwardly; in reality it is a conception. The soul keeps the physical body as its garb only until its purpose is fulfilled and it wishes to leave this garb. For no one wishes always to carry his heavy coat. Even the king feels more comfortable when the crown is put in the cupboard.

The soul's happiness comes when it is freed from its physical burden; it can only be happy when it can be itself. As long as man thinks he is his body, so long is he mortal, being only conscious of his mortal existence. But this, intellectually understood, will not help. The soul must see itself, the soul must realize itself. How does the soul do this? In the scriptures it is said, "Die before death." What is this dying? This dying is playing at death. The mystics have all through their life on earth practiced playing at death; by playing at it they were able to see what death is. Then it was not only intellectual knowledge; they actually saw that the soul stands independently of this physical garb. Buddha has called it Jnana, which means realization. The absence of it is called Ajnana, the lack of realization.

Every thoughtful person, when he thinks of the day when he will have to depart from this earth where he has his friends whom he loves and his treasure, feels very sad. Not only that, but it makes him sadder still to feel that once he is gone he will be gone for ever, for life does not wish to become death; life wants to live. But this shows ignorance and a false conception of life, a conception gained by the senses, by experience through the senses. The one who has realized life and things through the senses does not know life. Life can be very different from this.

3. Gaining Power

The third inclination man shows is to gain power in any way whatever. Every person strives throughout life to gain power. The reason is that the soul strives to exist against the invasion of life, because life's conditions seem to sweep away everything that has no strength. When the leaf has lost its strength it falls from the tree; when the flower has lost its strength it is thrown away. Naturally the soul wishes to keep its strength; therefore every individual seeks for power. But the mistake lies in the fact that however much power a man may have, it is limited. With the increase of power there comes a time when the man sees that another power can be greater than the one he possesses. This limitation makes man suffer; he becomes disappointed. Besides when one looks at the power that man possesses, the power of the world, what is it? Powerful nations which were built thousands of years ago can be crushed in a very short time; then what is their power? If there is any power it is the hidden power, the almighty power. And by getting in touch with that power one begins to draw from it all the power that is needed.

The secret of all the miracles and phenomena of the sages and masters is to be seen in the power that they are able to draw from within. There are faqirs and dervishes who practice jumping into the fire or cutting their body and healing it instantly. But there exists a power even greater than that. Those who can really do such things do not do them openly; but at the same time there is this power which gives proof that spirit has power over matter, though spirit may be buried under matter for some time -- which makes one powerless.

4. Being Happy

The fourth inclination man shows is to be happy. Man seeks happiness in pleasure, in joy, but these are only shadows of happiness. The real happiness is in the heart of man. But man does not look for it. In order to find happiness, he seeks pleasure. Anything that is passing and anything that results in unhappiness is not happiness. Happiness is the very being of man. Vedantists have called the human soul Ananda, happiness, because the soul itself is happiness; that is why it seeks happiness. And because the soul cannot find itself it is always looking for something that will make it happy; but what it finds can never make it really happy, perfectly happy.

Sin and virtue, good and bad, right and wrong, can be distinguished and determined on this principle. Virtue is what brings real happiness. What is called right is that which leads to happiness. What is good is good because it gives happiness; and if it does not do so it cannot be good, it cannot be virtue, it cannot be right. Whenever man has found virtue in unhappiness he has been mistaken; whenever he was wrong he has been unhappy. Happiness is the being of man; that is why he craves for it.

5. Peace

The fifth inclination man shows is for peace. It is not rest or comfort or solitude which can give peace. It is an art which must be learnt, the art of the mystics, by which one comes to experience peace. One may ask why, if it is natural for the soul to experience peace, one must strive for peace by practice, by meditation, by contemplation. The answer is that it is natural to experience peace, but life in the world is not natural. Animals and birds all experience peace, but not mankind, for man is the robber of his own peace. He has made his life so artificial that he can never imagine how far he is removed from what may be called a normal, natural life for him to live. It is for this reason that we need the art of discovering peace within us. We shall not experience peace by improving outside conditions. Man has always longed for peace and he has always brought about wars; at the same time every individual says he is seeking for peace. Then where does war come from? It comes because the meaning of peace has not been fully understood. Man lives in a continual turmoil, in a restless condition, and in order to seek for peace he seeks war; if this goes on we shall not have peace till every individual begins to seek peace within himself first.

What is peace? Peace is the natural condition of the soul. The soul which has lost its natural condition becomes restless. The normal condition of mind is tranquillity, yet at the same time the mind is anything but tranquil; the soul experiences anything but peace.

The question which arises in the mind of every thoughtful person is, what was the reason, what was the purpose of the creation of this world? The answer is, to break the monotony. Call it God, call it the only Being, call it the source and goal of all; being alone, He wished that there should be something for Him to know. The Hindus say that the creation is the dream of Brahma. One may call it a dream, but it is the main purpose. The Sufis explain it thus: that God, the Lover, wanted to know his own nature; and that therefore through manifestation the Beloved was created, in order that love might manifest. And when we look at it in this light, then all that we see is the Beloved. As Rumi, the greatest writer of Persia says, "The Beloved is all in all, the lover only veils Him; the Beloved is all that lives, the lover a dead thing.'

Sufis have therefore called God the Beloved. And they have seen the Beloved in all beings. They did not think that God was in heaven, apart, away from all beings. In everything, in all forms, they have seen the beauty of God. And in this realization the main purpose and the ultimate purpose of life is fulfilled. As it is said in the ancient scriptures, when God asked Adam, "Who is thy Lord?" he said, "Thou art my Lord." This means that the purpose of creation was that every soul might recognize his source and goal, and surrender to it and attribute to it all beauty and wisdom and power, so that by doing so he might perfect himself. As the Bible says, "Be ye perfect even as your Father which is in Heaven is perfect.'

Vol. 6, The Alchemy of Happiness

The Five Inclinations