Compilation · Vital
Happiness: Compilation
Passages from the works of Sri Aurobindo and the Mother on happiness, each with its source.
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On this page
- What is Happiness?
- Types of Happiness
- Happiness in Different Parts of the Being
- Happiness in Relation to Other Qualities
- Why is Happiness Important?
- Positive Effects of Happiness
- What is the Role of Happiness in Integral Yoga?
- What is the Role of Unhappiness?
- Role of Happiness in Education
- How to Cultivate Happiness?
- Prerequisites
- Process
- Useful Practices to Cultivate Happiness
- Common Errors
- Falsehood and Ignorance
- What to do when Unhappiness Arises?
- What is Needed for Collective Happiness?
- More on Happiness
- Sources
What is Happiness?
Happiness is a condition of gladness, sense of inner ease and welfare, contentment, a sunlit life—it is more quiet in its nature than joy and delight.
Happiness in the ordinary sense is a sunlit state of the vital with or without cause.
Happy heart: smiling, peaceful, wide open, without a shadow.
The Divine is the unalloyed happiness, the blissful felicity, but this felicity is perfect only when it is integral.1
Types of Happiness
Ordinary (Superficial) Happiness
Ordinary happiness is of vital origin; it is impure and depends on circumstances.2
…[For a happy and comfortable life] most people would always choose the same thing. Generally speaking, the most common ideal is to be born in an environment comfortable enough to avoid too many difficulties in life, to marry someone who won’t give you too much trouble, to have healthy children who grow up normally—again to avoid trouble—and then a quiet and happy old age, and not be too ill, again to avoid trouble. And then to pass away when one is tired of life, again because one does not want any trouble.
Happiness and success bringing happiness are, no doubt, a legitimate demand of humanity; it is an attempt of life and matter to catch a pale reflection or a gross image of felicity: but a superficial happiness and material success, however desirable to our vital nature, are not the main object of our existence…
Generally in this world as we see it, what is happy for one is unhappy for another; what is happy in one case is unhappy in another, and that too is an expression of disorder. I don’t say that necessarily it is a chance occurrence which makes you unhappy, I say that it does not correspond to the order of truths, which is very different. One may be very happy in the midst of disorder! There are many who are perfectly satisfied with their disorder and would not like to change it.3
Spiritual (Inner/ Divine/ Real/ True) Happiness
In the world, as it is, the goal of life is not to secure personal happiness, but to awaken the individual progressively towards the truth-consciousness.4
Happiness is not the aim of life.
The aim of human life is to discover the Divine and to manifest it. Naturally this discovery leads to happiness; but this happiness is a consequence, not an aim in itself. And it is this mistake of taking a mere consequence for aim of life that has been the cause of most of the miseries which are afflicting human life.
Spiritual happiness: calm and smiling, nothing can disturb it.
Real happiness is of divine origin; it is pure and unconditioned.
Spiritual joy or a deep inner happiness (not disturbed even when there come superficial storms or perturbations) is a constant concomitant of contact or union with the Divine…
It is a fact that this inner gladness and happiness is something peaceful and happy at once—it is not an excited movement like the vital outward pleasure, though it can be more ardent and intense.
There is a quietude and happiness which you can find by living in yourself in contact with the Divine which you will never get from outside.
Indeed, true happiness is the happiness one can feel in any circumstances whatsoever, because it comes from regions which cannot be affected by any external circumstances. But this happiness is accessible to a very few individuals, and most of the human race is still subject to terrestrial conditions.
It [Divine Grace] is not and cannot be ordinarily, a guidance which at once rejects the darker terms or still less a guidance which brings us solely and always nothing but happiness, success and good fortune. Its main concern is with the growth of our being and consciousness, the growth towards a higher self, towards the Divine, eventually towards a highest Light, Truth and Bliss; the rest is secondary, sometimes a means, sometimes a result, not a primary purpose.
…as the Gita describes it, antaḥ-sukho antarārāmaḥ, an exceeding inner happiness, brahmasaṁsparśam atyantaṁ sukham aśnute. Nothing can disturb it, and it extends itself to the soul’s view of outward things, imposes on them too the law of this quiet spiritual joy.5
Happiness in Different Parts of the Being
An aspiration, a demand for the supreme and total delight of existence is there secretly in the whole make of our being. …In the body consciousness this demand takes shape as a need of bodily happiness, in our life parts as a yearning for life happiness, a keen vibrant response to joy and rapture of many kinds and to all surprise of satisfaction; in the mind it shapes into a ready reception of all forms of mental delight; on a higher level it becomes apparent in the spiritual mind’s call for peace and divine ecstasy.6
Physical
By the “Physical” I mean the physical consciousness, the most ordinary outward-going consciousness, the normal consciousness of most human beings, which sets such great store by comfort, good food, good clothes, happy relationships, etc., instead of aspiring for the higher things.7
…what it [the body-consciousness] craves for is duration, health, strength, physical perfection, bodily happiness, liberation from suffering, ease. These demands are not in themselves unacceptable, mean or illegitimate, for they render into the terms of Matter the perfection of form and substance, the power and delight which should be the natural outflowing, the expressive manifestation of the Spirit.8
Vital
Below the navel is the lower vital plane, which is ignorant and obscure, the seat of small desires, greeds, passions and enjoyments.9
