{"id":1212,"date":"2013-07-13T01:33:18","date_gmt":"2013-07-13T01:33:18","guid":{"rendered":"http:\/\/localhost\/?p=1212"},"modified":"2013-07-13T01:33:18","modified_gmt":"2013-07-13T01:33:18","slug":"25-soul-force-and-the-fourfold-personality-vol-21-the-synthesis-of-yoga-volume-21","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/21-the-synthesis-of-yoga-volume-21\/25-soul-force-and-the-fourfold-personality-vol-21-the-synthesis-of-yoga-volume-21","title":{"rendered":"-25_Soul-Force and the Fourfold Personality.htm"},"content":{"rendered":"\n\n
\n
\n


\nChapter XV<\/font><\/span><\/b> <\/font><\/p>\n

 <\/font>Soul-Force
\nand the Fourfold Personality<\/font><\/span><\/b> <\/font><\/p>\n

 <\/p>\n

T<\/font><\/b>HE<\/font>
\nperfecting of the normal mind, heart, prana and body gives us only the
\nperfection of the psycho-physical machine we have to use and creates certain
\nright instrumental conditions for a divine life and works lived and done with a
\npurer, greater, clearer power and knowledge. The next question is that of the
\nForce which is poured into the instruments, karaņa<\/i><\/span>, and the One who
\nworks it for his universal ends. The force at work in us must be the manifest
\ndivine Shakti, the supreme or the universal Force unveiled in the liberated
\nindividual being, parā<\/i><\/span> prakŗtir<\/span> jīvabhūtā<\/span><\/i>, who will be the doer of all
\nthe action and the power of this divine life, kartā<\/i><\/span>. The One behind this
\nforce will be the Ishwara, the Master of all being, with whom all our existence
\nwill be in our perfection a Yoga at once of oneness in being and of union in
\nvarious relations of the soul and its nature with the Godhead who is seated
\nwithin us and in whom too we live, move and have our being. It is this Shakti
\nwith the Ishwara in her or behind her whose divine presence and way we have to
\ncall into all our being and life. For without this divine presence and this
\ngreater working there can be no siddhi of the power of the nature. <\/p>\n

All the action
\nof man in life is a nexus of the presence of the soul and the workings of
\nNature, Purusha and Prakriti. The presence and influence of the Purusha represents
\nitself in nature as a certain power of our being which we may call for our
\nimmediate purpose soul-force; and it is always this soul-force which supports
\nall the workings of the powers of the reason, the mind, life and body and
\ndetermines the cast of our conscious being and the type of our nature. The
\nnormal ordinarily developed man possesses it in a subdued, a modified, a mechanised<\/span>, submerged form as temperament and character;
\nbut that is only its most outward mould in which Purusha, the conscious soul or
\nbeing,
\n <\/p>\n

\nPage \u2013 712<\/span><\/p>\n

\n
\n<\/div>\n

seems to be limited, conditioned
\nand given some shape by the mechanical Prakriti. The soul flows into whatever
\nmoulds of intellectual, ethical, aesthetic, dynamic, vital and physical mind
\nand type the developing nature takes and can act only in the way this formed
\nPrakriti lays on it and move in its narrow groove or relatively wider circle.
\nThe man is then sattwic, rajasic or tamasic or a mixture of these qualities and
\nhis temperament is only a sort of subtler soul-colour which has been given to the
\nmajor prominent operation of these fixed modes of his nature. Men of a stronger
\nforce get more of the soul-power to the surface and develop what we call a
\nstrong or great personality, they have in them something of the Vibhuti<\/span> as described by the Gita, vibhūtimat<\/i><\/span> sattvam<\/span> śrīmad<\/span> ūrjitam<\/span> eva
\nvā<\/span><\/i>, a higher power of being often touched
\nwith or sometimes full of some divine afflatus or more than ordinary
\nmanifestation of the Godhead which is indeed present in all, even in the
\nweakest or most clouded living being, but here some special force of it begins
\nto come out from behind the veil of the average humanity, and there is
\nsomething beautiful, attractive, splendid or powerful in these exceptional
\npersons which shines out in their personality, character, life and work. These
\nmen too work in the type of their nature-force according to its gunas, but
\nthere is something evident in them and yet not easily analysable<\/span>
\nwhich is in reality a direct power of the Self and spirit using to strong
\npurpose the mould and direction of the nature. The nature itself thereby rises
\nto or towards a higher grade of its being. Much in the working of the Force may
\nseem egoistic or even perverse, but it is still the touch of the Godhead
\nbehind, whatever Daivic<\/span>, Asuric or even Rakshasic<\/span> form it may take, which drives the Prakriti and
\nuses it for its own greater purpose. A still more developed power of the being
\nwill bring out the real character of this spiritual presence and it will then be
\nseen as something impersonal and self-existent and self-empowered, a sheer
\nsoul-force which is other than the mind-force, life-force, force of
\nintelligence, but drives them and, even while following to a certain extent
\ntheir mould of working, guna, type of nature, yet puts its stamp of an initial
\ntranscendence, impersonality, pure fire of spirit, a something beyond the gunas
\nof our normal nature. When the spirit in us is free, then what was behind this
\nsoul- <\/p>\n

\nPage \u2013 713<\/span><\/p>\n

\n
\n<\/div>\n

force comes out in all its light,
\nbeauty and greatness, the Spirit, the Godhead who makes the nature and soul of
\nman his foundation and living representative in cosmic being and mind, action
\nand life. <\/p>\n

The Godhead,
\nthe spirit manifested in Nature appears in a sea of infinite quality,
\nAnanta-guna. But the executive or mechanical Prakriti is of the threefold guna,
\nsattwa, rajas, tamas, and the Ananta-guna, the spiritual play of infinite
\nquality, modifies itself in this mechanical nature into the type of these three
\ngunas. And in the soul-force in man this Godhead in Nature represents itself as
\na fourfold effective Power, caturvyūha<\/i><\/span>, a Power for knowledge, a Power for
\nstrength, a Power for mutuality and active and productive relation and
\ninterchange, a Power for works and labour and service, and its presence casts
\nall human life into a nexus and inner and outer operation of these four things.
\nThe ancient thought of India
\nconscious of this fourfold type of active human personality and nature built
\nout of it the four types of the Brahmana<\/span>, Kshatriya, Vaishya<\/span> and Shudra, each with its spiritual turn, ethical
\nideal, suitable upbringing, fixed function in society and place in the
\nevolutionary scale of the spirit. As always tends to be the case when we too
\nmuch externalise and mechanise<\/span> the more subtle truths
\nof our nature, this became a hard and fast system inconsistent with the freedom
\nand variability and complexity of the finer developing spirit in man.
\nNevertheless the truth behind it exists and is one of some considerable importance
\nin the perfection of our power of nature; but we have to take it in its inner
\naspects, first, personality, character, temperament, soul-type, then the
\nsoul-force which lies behind them and wears these forms, and lastly the play of
\nthe free spiritual Shakti in which they find their culmination and unity beyond
\nall modes. For the crude external idea that a man is born as a Brahmana<\/span>, Kshatriya, Vaishya<\/span> or
\nShudra and that alone, is not a psychological truth of our being. The psychological
\nfact is that there are these four active powers and tendencies of the Spirit
\nand its executive Shakti within us and the predominance of one or the other in
\nthe more well-formed part of our personality gives us our main tendencies,
\ndominant qualities and capacities, effective turn in action and life. But they
\nare more or less present <\/p>\n

\nPage \u2013 714<\/span><\/p>\n

\n
\n<\/div>\n

in all men, here manifest, there
\nlatent, here developed, there subdued and depressed or subordinate, and in the
\nperfect man will be raised up to a fullness and harmony which in the spiritual
\nfreedom will burst out into the free play of the infinite quality of the spirit
\nin the inner and outer life and in the self-enjoying creative play of the
\nPurusha with his and the world’s Nature-Power. <\/p>\n

The most
\noutward psychological form of these things is the mould or trend of the nature
\ntowards certain dominant tendencies, capacities, characteristics, form of
\nactive power, quality of the mind and inner life, cultural personality or type.
\nThe turn is often towards the predominance of the intellectual element and the
\ncapacities which make for the seeking and finding of knowledge and an
\nintellectual creation or formativeness and a preoccupation with ideas and the
\nstudy of ideas or of life and the information and development of the reflective
\nintelligence. According to the grade of the development there is produced successively
\nthe make and character of the man of active, open, inquiring intelligence, then
\nthe intellectual and, last, the thinker, sage, great mind of knowledge. The
\nsoul-powers which make their appearance by a considerable development of this
\ntemperament, personality, soul-type, are a mind of light more and more open to
\nall ideas and knowledge and incomings of Truth; a hunger and passion for
\nknowledge, for its growth in ourselves, for its communication to others, for its
\nreign in the world, the reign of reason and right and truth and justice and, on
\na higher level of the harmony of our greater being, the reign of the spirit and
\nits universal unity and light and love; a power of this light in the mind and
\nwill which makes all the life subject to reason and its right and truth or to
\nthe spirit and spiritual right and truth and subdues the lower members to their
\ngreater law; a poise in the temperament turned from the first to patience,
\nsteady musing and calm, to reflection, to meditation, which dominates and quiets
\nthe turmoil of the will and passions and makes for high thinking and pure
\nliving, founds the self-governed sattwic mind, grows into a more and more mild,
\nlofty, impersonalised and universalised personality. This is the ideal
\ncharacter and soul-power of the Brahmana<\/span>, the priest
\nof knowledge. If it is not there in all its sides, we have the imperfections or
\nperversions of the type,
\n <\/p>\n

\nPage \u2013 715<\/span><\/p>\n

\n
\n<\/div>\n

a mere intellectuality or
\ncuriosity for ideas without ethical or other elevation, a narrow concentration on
\nsome kind of intellectual activity without the greater needed openness of mind,
\nsoul and spirit, or the arrogance and exclusiveness of the intellectual shut up
\nin his intellectuality, or an ineffective idealism without any hold on life, or
\nany other of the characteristic incompletenesses<\/span> and
\nlimitations of the intellectual, religious, scientific or philosophic mind.
\nThese are stoppings<\/span> short on the way or temporary
\nexclusive concentrations, but a fullness of the divine soul and power of truth
\nand knowledge in man is the perfection of this Dharma or Swabhava<\/span>,
\nthe accomplished Brahminhood<\/span> of the complete Brahmana<\/span>. <\/p>\n

On the other
\nhand the turn of the nature may be to the predominance of the will-force and
\nthe capacities which make for strength, energy, courage, leadership,
\nprotection, rule, victory in every kind of battle, a creative and formative
\naction, the will-power which lays its hold on the material of life and on the
\nwills of other men and compels the environment into the shapes which the Shakti
\nwithin us seeks to impose on life or acts powerfully according to the work to
\nbe done to maintain what is in being or to destroy it and make clear the paths
\nof the world or to bring out into definite shape what is to be. This may be
\nthere in lesser or greater power or form and according to its grade and force
\nwe have successively the mere fighter or man of action, the man of
\nself-imposing active will and personality and the ruler, conqueror, leader of a
\ncause, creator, founder in whatever field of the active formation of life. The
\nvarious imperfections of the soul and mind produce many imperfections and
\nperversities of this type, \u2013 the man of mere brute force of will, the
\nworshipper of power without any other ideal or higher purpose, the selfish,
\ndominant personality, the aggressive violent rajasic man, the grandiose egoist,
\nthe Titan, Asura, Rakshasa. But the soul-powers to which this type of nature
\nopens on its higher grades are as necessary as those of the Brahmana<\/span>
\nto the perfection of our human nature. The high fearlessness which no danger or
\ndifficulty can daunt and which feels its power equal to meet and face and bear
\nwhatever assault of man or fortune or adverse gods, the dynamic audacity and
\ndaring which shrinks from no adven<\/span>– <\/p>\n

\nPage \u2013 716<\/span><\/p>\n

\n
\n<\/div>\n

ture<\/span> or
\nenterprise as beyond the powers of a human soul free from disabling weakness
\nand fear, the love of honour<\/span> which would scale the
\nheights of the highest nobility of man and stoop to nothing little, base,
\nvulgar or weak, but maintains untainted the ideal of high courage, chivalry,
\ntruth, straightforwardness, sacrifice of the lower to the higher self,
\nhelpfulness to men, unflinching resistance to injustice and oppression,
\nself-control and mastery, noble leading, warriorhood<\/span>
\nand captainship of the journey and the battle, the high self-confidence of
\npower, capacity, character and courage indispensable to the man of action, \u2013 these
\nare the things that build the make of the Kshatriya. To carry these things to
\ntheir highest degree and give them a certain divine fullness, purity and
\ngrandeur is the perfection of those who have this Swabhava<\/span>
\nand follow this Dharma. <\/p>\n

A third turn is
\none that brings out into relief the practical arranging intelligence and the
\ninstinct of life to produce, exchange, possess, enjoy, contrive, put things in
\norder and balance, spend itself and get and give and take, work out to the best
\nadvantage the active relations of existence. In its outward action it is this
\npower that appears as the skilful devising intelligence, the legal,
\nprofessional, commercial, industrial, economical, practical and scientific,
\nmechanical, technical and utilitarian mind. This nature is accompanied at the
\nnormal level of its fullness by a general temperament which is at once grasping
\nand generous, prone to amass and treasure, to enjoy, show and use, bent upon
\nefficient exploitation of the world or its surroundings, but well capable too
\nof practical philanthropy, humanity, ordered benevolence, orderly and ethical
\nby rule but without any high distinction of the finer ethical spirit, a mind of
\nthe middle levels, not straining towards the heights, not great to break and
\ncreate noble moulds of life, but marked by capacity, adaptation and measure.
\nThe powers, limitations and perversions of this type are familiar to us on a
\nlarge scale, because this is the very spirit which has made our modern
\ncommercial and industrial civilisation. But if we look at the greater inner
\ncapacities and soul-values, we shall find that here also there are things that
\nenter into the completeness of human perfection. The Power that thus outwardly
\nexpresses itself on our present lower levels is one that can
\n <\/p>\n

\nPage \u2013 717<\/span><\/p>\n

\n
\n<\/div>\n

throw itself out in the great
\nutilities of life and at its freest and widest makes, not for oneness and
\nidentity which is the highest reach of knowledge or the mastery and spiritual
\nkingship which is the highest reach of strength, but still for something which
\nis also essential to the wholeness of existence, equal mutuality and the
\nexchange of soul with soul and life with life. Its powers are, first, a skill, kauśala<\/i><\/span>,
\nwhich fashions and obeys law, recognises the uses and limits of relations, adapts
\nitself to settled and developing movements, produces and perfects the outer
\ntechnique of creation and action and life, assures possession and proceeds from
\npossession to growth, is watchful over order and careful in progress and makes
\nthe most of the material of existence and its means and ends; then a power of
\nself-spending skilful in lavishness and skilful in economy, which recognises
\nthe great law of interchange and amasses in order to throw out in a large
\nreturn, increasing the currents of interchange and the fruitfulness of
\nexistence; a power of giving and ample creative liberality, mutual helpfulness and
\nutility to others which becomes the source in an open soul of just beneficence,
\nhumanitarianism, altruism of a practical kind; finally, a power of enjoyment, a
\nproductive, possessive, active opulence luxurious of the prolific Ananda of
\nexistence. A largeness of mutuality, a generous fullness of the relations of
\nlife, a lavish self-spending and return and ample interchange between existence
\nand existence, a full enjoyment and use of the rhythm and balance of fruitful
\nand productive life are the perfection of those who have this Swabhava<\/span> and follow this Dharma. <\/p>\n

The other turn
\nis towards work and service. This was in the old order the dharma or soul-type
\nof the Shudra and the Shudra in that order was considered as not one of the
\ntwice-born, but an inferior type. A more recent consideration of the values of
\nexistence lays stress on the dignity of labour and sees in its toil the
\nbed-rock of the relations between man and man. There is a truth in both
\nattitudes. For this force in the material world is at once in its necessity the
\nfoundation of material existence or rather that on which it moves, the feet of
\nthe creator Brahma in the old parable, and in its primal state not uplifted by
\nknowledge, mutuality or strength a thing which reposes on instinct, desire
\n <\/p>\n

\nPage \u2013 718<\/span><\/p>\n

\n
\n<\/div>\n

and inertia. The well-developed Shudra soul-type has the instinct of toil and the capacity of labour and service;
\nbut toil as opposed to easy or natural action is a thing imposed on the natural
\nman which he bears because without it he cannot assure his existence or get his
\ndesires and he has to force himself or be forced by others or circumstances to spend
\nhimself in work. The natural Shudra works not from a sense of the dignity of
\nlabour or from the enthusiasm of service, \u2013 though that comes by the
\ncultivation of his dharma, \u2013 not as the man of knowledge for the joy or gain of
\nknowledge, not from a sense of honour<\/span>, nor as the
\nborn craftsman or artist for love of his work or ardour<\/span>
\nfor the beauty of its technique, nor from an ordered sense of mutuality or
\nlarge utility, but for the maintenance of his existence and gratification of
\nhis primal wants, and when these are satisfied, he indulges, if left to
\nhimself, his natural indolence, theindolence<\/span> which is
\nnormal to the tamasic quality in all of us, but comes out most clearly in the
\nuncompelled primitive man, the savage. The unregenerated Shudra is born
\ntherefore for service rather than for free labour and his temperament is prone
\nto an inert ignorance, a gross unthinking self-indulgence of the instincts, a
\nservility, an unreflective obedience and mechanical discharge of duty varied by
\nindolence, evasion, spasmodic revolt, an instinctive and uninformed life. The
\nancients held that all men are born in their lower nature as Shudras<\/span> and only regenerated by ethical and spiritual
\nculture, but in their highest inner self are Brahmanas<\/span>
\ncapable of the full spirit and godhead, a theory which is not far perhaps from
\nthe psychological truth of our nature. <\/p>\n

And yet when
\nthe soul develops, it is in this Swabhava<\/span> and Dharma
\nof work and service that there are found some of the most necessary and
\nbeautiful elements of our greatest perfection and the key to much of the secret
\nof the highest spiritual evolution. For the soul powers that belong to the full
\ndevelopment of this force in us are of the greatest importance, \u2013 the power of
\nservice to others, the will to make our life a thing of work and use to God and
\nman, to obey and follow and accept whatever great influence and needful
\ndiscipline, the love which consecrates service, a love which asks for no
\nreturn, but spends itself for the satisfaction of that which we love, the power
\nto bring down this
\n <\/p>\n

\nPage \u2013 719<\/span><\/p>\n

\n
\n<\/div>\n

love and service into the
\nphysical field and the desire to give our body and life as well as our soul and
\nmind and will and capacity to God and man, and, as a result, the power of
\ncomplete self-surrender, ātma-samarpaņa<\/i><\/span>,
\nwhich transferred to the spiritual life becomes one of the greatest most
\nrevealing keys to freedom and perfection. In these things lies the perfection
\nof this Dharma and the nobility of this Swabhava<\/span>. Man
\ncould not be perfect and complete if he had not this element of nature in him
\nto raise to its divine power. <\/p>\n

None of these
\nfour types of personality can be complete even in its own field if it does not
\nbring into it something of the other qualities. The man of knowledge cannot
\nserve Truth with freedom and perfection, if he has not intellectual and moral courage,
\nwill, audacity, the strength to open and conquer new kingdoms, otherwise he
\nbecomes a slave of the limited intellect or a servant or at most a ritual
\npriest of only an established knowledge,\u00b9 \u2013 cannot use his knowledge to the
\nbest advantage unless he has the adaptive skill to work out its truths for the
\npractice of life, otherwise he lives only in the idea, \u2013 cannot make the entire
\nconsecration of his knowledge unless he has the spirit of service to humanity,
\nto the Godhead in man and the Master of his being. The man of power must
\nillumine and uplift and govern his force and strength by knowledge, light of
\nreason or religion or the spirit, otherwise he becomes the mere forceful Asura,
\n\u2013 must have the skill which will help him best to use and administer and
\nregulate his strength and make it creative and fruitful and adapted to his
\nrelations with others, otherwise it becomes a mere drive of force across the
\nfield of life, a storm that passes and devastates more than it constructs, \u2013 must
\nbe capable too of obedience and make the use of his strength a service to God
\nand the world, otherwise he becomes a selfish dominator, tyrant, brutal
\ncompeller of men’s souls and bodies. The man of productive mind and work must
\nhave an open inquiring mind and ideas and knowledge, otherwise he moves in the
\nroutine of his functions without expansive growth, must have courage and
\nenterprise, <\/p>\n

 <\/p>\n

\u00b9 That perhaps is why it was
\nthe Kshatriya bringing his courage, audacity, spirit of conquest into the
\nfields of intuitive knowledge and spiritual experience who first discovered the
\ngreat truths of Vedanta.<\/span> <\/p>\n

\nPage \u2013 720<\/span><\/p>\n

\n
\n<\/div>\n

must bring a spirit of service
\ninto his getting and production, in order that he may not only get but give,
\nnot only amass and enjoy his own life, but consciously help the fruitfulness
\nand fullness of the surrounding life by which he profits. The man of labour and
\nservice becomes a helpless drudge and slave of society if he does not bring
\nknowledge and honour<\/span> and aspiration and skill into
\nhis work, since only so can he rise by an opening mind and will and
\nunderstanding usefulness to the higher dharmas<\/span>. But
\nthe greater perfection of man comes when he enlarges himself to include all
\nthese powers, even though one of them may lead the others, and opens his nature
\nmore and more into the rounded fullness and universal capacity of the fourfold
\nspirit. Man is not cut out into an exclusive type of one of these dharmas<\/span>, but all these powers are in him at work at first
\nin an ill-formed confusion, but he gives shape to one or another in birth after
\nbirth, progresses from one to the other even in the same life and goes on
\ntowards the total development of his inner existence. Our life itself is at
\nonce an inquiry after truth and knowledge, a struggle and battle of our will
\nwith ourselves and surrounding forces, a constant production, adaptation, application
\nof skill to the material of life and a sacrifice and service. <\/p>\n

These things
\nare the ordinary aspects of the soul while it is working out its force in
\nnature, but when we get nearer to our inner selves, then we get too a glimpse
\nand experience of something which was involved in these forms and can disengage
\nitself and stand behind and drive them, as if a general Presence or Power
\nbrought to bear on the particular working of this living and thinking machine.
\nThis is the force of the soul itself presiding over and filling the powers of
\nits nature. The difference is that the first way is personal in its stamp,
\nlimited and determined in its action and mould, dependent on the
\ninstrumentation, but here there emerges something impersonal in the personal
\nform, independent and self-sufficient even in the use of the instrumentation,
\nindeterminable though determining both itself and things, something which acts
\nwith a much greater power upon the world and uses particular power only as one means
\nof communication and impact on man and circumstance. The Yoga of
\nself-perfection brings out this soul-force and gives it its largest
\n <\/p>\n

\nPage \u2013 721<\/span><\/p>\n

\n
\n<\/div>\n

scope, takes up all the fourfold
\npowers and throws them into the free circle of an integral and harmonious spiritual
\ndynamis. The godhead, the soul-power of knowledge rises to the highest degree
\nof which the individual nature can be the supporting basis. A free mind of
\nlight develops which is open to every kind of revelation, inspiration,
\nintuition, idea, discrimination, thinking synthesis; an enlightened life of the
\nmind grasps at all knowledge with a delight of finding and reception and
\nholding, a spiritual enthusiasm, passion, or ecstasy; a power of light full of
\nspiritual force, illumination and purity of working manifests its empire, brahma-tejas<\/i><\/span>, brahma-varcas<\/span><\/i>;
\na bottomless steadiness and illimitable calm upholds all the illumination,
\nmovement, action as on some rock of ages, equal, unperturbed, unmoved, acyuta<\/i><\/span>. <\/p>\n

The godhead,
\nthe soul-power of will and strength rises to a like largeness and altitude. An
\nabsolute calm fearlessness of the free spirit, an infinite dynamic courage
\nwhich no peril, limitation of possibility, wall of opposing force can deter
\nfrom pursuing the work or aspiration imposed by the spirit, a high nobility of
\nsoul and will untouched by any littleness or baseness and moving with a certain
\ngreatness of step to spiritual victory or the success of the God-given work
\nthrough whatever temporary defeat or obstacle, a spirit never depressed or cast
\ndown from faith and confidence in the power that works in the being, are the
\nsigns of this perfection. There comes too to fulfilment a large godhead, a
\nsoul-power of mutuality, a free self-spending and spending of gift and
\npossession in the work to be done, lavished for the production, the creation,
\nthe achievement, the possession, gain, utilisable return, a skill that observes
\nthe law and adapts the relation and keeps the measure, a great taking into
\noneself from all beings and a free giving out of oneself to all, a divine commerce,
\na large enjoyment of the mutual delight of life. And finally there comes to
\nperfection the godhead, the soul-power of service, the universal love that
\nlavishes itself without demand of return, the embrace that takes to itself the body
\nof God in man and works for help and service, the abnegation that is ready to
\nbear the yoke of the Master and make the life a free servitude to Him and under
\nhis direction to the claim and need of his creatures, the self-surrender of the
\nwhole being to the Master of our being and his work in the\n<\/p>\n

\nPage \u2013 722<\/span><\/p>\n

\n
\n<\/div>\n

world. These things unite, assist
\nand enter into each other, become one. The full consummation comes in the
\ngreatest souls most capable of perfection, but some large manifestation of this
\nfourfold soul-power must be sought and can be attained by all who practise the
\nintegral Yoga. <\/p>\n

These are the
\nsigns, but behind is the soul which thus expresses itself in a consummation of
\nnature. And this soul is an outcoming<\/span> of the free
\nself of the liberated man. That self is of no character, being infinite, but
\nbears and upholds the play of all character, supports a kind of infinite, one,
\nyet multiple personality, nirguņo<\/i><\/span> guņī<\/span><\/i>, is in its manifestation capable of
\ninfinite quality, anantaguņa<\/i><\/span>.
\nThe force that it uses is the supreme and universal, the divine and infinite
\nShakti pouring herself into the individual being and freely determining action
\nfor the divine purpose. <\/p>\n

\nPage \u2013 723<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter XV   Soul-Force and the Fourfold Personality    THE perfecting of the normal mind, heart, prana and body gives us only the perfection of the…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[26],"tags":[],"class_list":["post-1212","post","type-post","status-publish","format-standard","hentry","category-21-the-synthesis-of-yoga-volume-21","wpcat-26-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1212","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1212"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1212\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1212"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1212"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1212"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}