{"id":1219,"date":"2013-07-13T01:33:21","date_gmt":"2013-07-13T01:33:21","guid":{"rendered":"http:\/\/localhost\/?p=1219"},"modified":"2013-07-13T01:33:21","modified_gmt":"2013-07-13T01:33:21","slug":"22-the-way-of-equality-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\/22-the-way-of-equality-vol-21-the-synthesis-of-yoga-volume-21","title":{"rendered":"-22_The Way of Equality.htm"},"content":{"rendered":"\n\n
\n
\n


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

 <\/font>The
\nWay of Equality<\/span><\/font><\/b> <\/font><\/p>\n

 <\/p>\n

I<\/font><\/b>T
\nWILL<\/font> appear from the description of the complete and perfect equality that this
\nequality has two sides. It must therefore be arrived at by two successive
\nmovements. One will liberate us from the action of the lower nature and admit
\nus to the calm peace of the divine being; the other will liberate us into the
\nfull being and power of the higher nature and admit us to the equal poise and
\nuniversality of a divine and infinite knowledge, will of action, Ananda. The
\nfirst may be described as a passive or negative equality, an equality of
\nreception which fronts impassively the impacts and phenomena of existence and negates
\nthe dualities of the appearances and reactions which they impose on us. The
\nsecond is an active, a positive equality which accepts the phenomena of
\nexistence, but only as the manifestation of the one divine being and with an
\nequal response to them which comes from the divine nature in us and transforms
\nthem into its hidden values. The first lives in the peace of the one Brahman
\nand puts away from it the nature of the active Ignorance. The second lives in
\nthat peace, but also in the Ananda of the Divine and imposes on the life of the
\nsoul in nature the signs of the divine knowledge, power and bliss of being. It is
\nthis double orientation united by the common principle which will determine the
\nmovement of equality in the integral Yoga.<\/p>\n

The effort
\ntowards a passive or purely receptive equality may start from three different
\nprinciples or attitudes which all lead to the same result and ultimate
\nconsequence, \u2013 endurance, indifference and submission. The principle of
\nendurance relies on the strength of the spirit within us to bear all the
\ncontacts, impacts, suggestions of this phenomenal Nature that besieges us on
\nevery side without being overborne by them and compelled to bear their
\nemotional, sensational, dynamic, intellectual reac<\/span>– <\/p>\n

\nPage \u2013 681<\/span><\/p>\n

\n
\n<\/div>\n

tions<\/span>.
\nThe outer mind in the lower nature has not this strength. Its strength is that
\nof a limited force of consciousness which has to do the best it can with all
\nthat comes in upon it or besieges it from the greater whirl of consciousness
\nand energy which environs it on this plane of existence. That it can maintain
\nitself at all and affirm its individual being in the universe, is due indeed to
\nthe strength of the spirit within it, but it cannot bring forward the whole of
\nthat strength or the infinity of that force to meet the attacks of life; if it
\ncould, it would be at once the equal and master of its world. In fact, it has to
\nmanage as it can. It meets certain impacts and is able to assimilate, equate or
\nmaster them partially or completely, for a time or wholly, and then it has in
\nthat degree the emotional and sensational reactions of joy, pleasure,
\nsatisfaction, liking, love, etc., or the intellectual and mental reactions of acceptance,
\napproval, understanding, knowledge, preference, and on these its will seizes
\nwith attraction, desire, the attempt to prolong, to repeat, to create, to
\npossess, to make them the pleasurable habit of its life. Other impacts it
\nmeets, but finds them too strong for it or too dissimilar and discordant or too
\nweak to give it satisfaction; these are things which it cannot bear or cannot
\nequate with itself or cannot assimilate, and it is obliged to give to them
\nreactions of grief, pain, discomfort, dissatisfaction, disliking, disapproval,
\nrejection, inability to understand or know, refusal of admission. Against them
\nit seeks to protect itself, to escape from them, to avoid or minimise their
\nrecurrence; it has with regard to them movements of fear, anger, shrinking,
\nhorror, aversion, disgust, shame, would gladly be delivered from them, but it
\ncannot get away from them, for it is bound to and even invites their causes and
\ntherefore the results; for these impacts are part of life, tangled up with the
\nthings we desire, and the inability to deal with them is part of the
\nimperfection of our nature. Other impacts again the normal mind succeeds in
\nholding at bay or neutralising<\/span> and to these it has a
\nnatural reaction of indifference, insensibility or tolerance which is neither
\npositive acceptance and enjoyment nor rejection or suffering. To things,
\npersons, happenings, ideas, workings, whatever presents itself to the mind,
\nthere are always these three kinds of reaction. At the same time, in spite of
\ntheir generality, there is nothing absolute about them;
\n <\/p>\n

\nPage \u2013 682<\/span><\/p>\n

\n
\n<\/div>\n

they form a scheme for a habitual
\nscale which is not precisely the same for all or even for the same mind at
\ndifferent times or in different conditions. The same impact may arouse in it at
\none time and another the pleasurable or positive, the adverse or negative or
\nthe indifferent or neutral reactions.<\/p>\n

The soul which
\nseeks mastery may begin by turning upon these reactions the encountering and
\nopposing force of a strong and equal endurance. Instead of seeking to protect
\nitself from or to shun and escape the unpleasant impacts it may confront them
\nand teach itself to suffer and to bear them with perseverance, with fortitude,
\nan increasing equanimity or an austere or calm acceptance. This attitude, this
\ndiscipline brings out three results, three powers of the soul in relation to things.
\nFirst, it is found that what was before unbearable, becomes easy to endure; the
\nscale of the power that meets the impact rises in degree; it needs a greater
\nand greater force of it or of its protracted incidence to cause trouble, pain,
\ngrief, aversion or any other of the notes in the gamut of the unpleasant
\nreactions. Secondly, it is found that the conscious nature divides itself into
\ntwo parts, one of the normal mental and emotional nature in which the customary
\nreactions continue to take place, another of the higher will and reason which
\nobserves and is not troubled or affected by the passion of this lower nature,
\ndoes not accept it as its own, does not approve, sanction or participate. Then
\nthe lower nature begins to lose the force and power of its reactions, to submit
\nto the suggestions of calm and strength from the higher reason and will, and gradually
\nthat calm and strength take possession of the mental and emotional, even of the
\nsensational, vital and physical being. This brings the third power and result,
\nthe power by this endurance and mastery, this separation and rejection of the lower
\nnature, to get rid of the normal reactions and even, if we will, to remould<\/span> all our modes of experience by the strength of the
\nspirit. This method is applied not only to the unpleasant, but also to the
\npleasant reactions; the soul refuses to give itself up to or be carried away by
\nthem; it endures with calm the impacts which bring joy and pleasure; refuses to
\nbe excited by them and replaces the joy and eager seeking of the mind after
\npleasant things by the calm of the spirit. It can be applied too to the
\nthought-mind in a calm reception of knowledge and of limitation of know- <\/p>\n

\nPage \u2013 683<\/span><\/p>\n

\n
\n<\/div>\n

ledge which refuses to be carried
\naway by the fascination of this attractive or repelled by dislike for that
\nunaccustomed or unpalatable thought-suggestion and waits on the Truth with a
\ndetached observation which allows it to grow on the strong, disinterested,
\nmastering will and reason. Thus the soul becomes gradually equal to all things,
\nmaster of itself, adequate to meet the world with a strong front in the mind and
\nan undisturbed serenity of the spirit.<\/p>\n

The second way
\nis an attitude of impartial indifference. Its method is to reject at once the
\nattraction or the repulsion of things, to cultivate for them a luminous
\nimpassivity, an inhibiting rejection, a habit of dissociation and desuetude.
\nThis attitude reposes less on the will, though will is always necessary, than
\non the knowledge. It is an attitude which regards these passions of the mind as
\nthings born of the illusion of the outward mentality or inferior movements
\nunworthy of the calm truth of the single and equal spirit or a vital and
\nemotional disturbance to be rejected by the tranquil observing will and dispassionate
\nintelligence of the sage. It puts away desire from the mind, discards the ego
\nwhich attributes these dual values to things, and replaces desire by an
\nimpartial and indifferent peace and ego by the pure self which is not troubled,
\nexcited or unhinged by the impacts of the world. And not only is the emotional
\nmind quieted, but the intellectual being also rejects the thoughts of the ignorance
\nand rises beyond the interests of an inferior knowledge to the one truth that
\nis eternal and without change. This way too develops three results or powers by
\nwhich it ascends to peace.<\/p>\n

First, it is
\nfound that the mind is voluntarily bound by the petty joys and troubles of life
\nand that in reality these can have no inner hold on it, if the soul simply
\nchooses to cast off its habit of helpless determination by external and
\ntransient things. Secondly, it is found that here too a division can be made, a
\npsychological partition between the lower or outward mind still subservient to
\nthe old habitual touches and the higher reason and will which stand back to
\nlive in the indifferent calm of the spirit. There grows on us, in other words,
\nan inner separate calm which watches the commotion of the lower members without
\ntaking part in it or giving it any sanction. At first the higher reason and
\n <\/p>\n

\nPage \u2013 684<\/span><\/p>\n

\n
\n<\/div>\n

will may be often clouded,
\ninvaded, the mind carried away by the incitation of the lower members, but eventually
\nthis calm becomes inexpugnable, permanent, not to be shaken by the most violent
\ntouches, na<\/i><\/span> duhkhena<\/span> guruņāpi<\/span> vicālyate<\/span><\/i>.
\nThis inner soul of calm regards the trouble of the outer mind with a detached
\nsuperiority or a passing uninvolved indulgence such as might be given to the
\ntrivial joys and griefs of a child, it does not regard them as its own or as
\nreposing on any permanent reality. And, finally, the outer mind too accepts by
\ndegrees this calm and indifferent serenity; it ceases to be attracted by the
\nthings that attracted it or troubled by the griefs and pains to which it had
\nthe habit of attaching an unreal importance. Thus the third power comes, an
\nall-pervading power of wide tranquillity and peace, a bliss of release from the
\nsiege of our imposed fantastic self-torturing nature, the deep undisturbed
\nexceeding happiness of the touch of the eternal and infinite replacing by its
\npermanence the strife and turmoil of impermanent things, brahmasamsparśam<\/i><\/span> atyantam<\/span> sukham<\/span> aśnute<\/span><\/i>. The soul
\nis fixed in the delight of the self, ātmaratih<\/i><\/span>, in the single and infinite Ananda of the
\nspirit and hunts no more after outward touches and their griefs and pleasures.
\nIt observes the world only as the spectator of a play or action in which it is
\nno longer compelled to participate.<\/p>\n

The third way
\nis that of submission, which may be the Christian resignation founded on
\nsubmission to the will of God, or an unegoistic acceptance of things and
\nhappenings as a manifestation of the universal Will in time, or a complete
\nsurrender of the person to the Divine, to the supreme Purusha. As the first was
\na way of the will and the second a way of knowledge, of the understanding
\nreason, so this is a way of the temperament and heart and very intimately
\nconnected with the principle of Bhakti. If it is pushed to the end, it arrives
\nat the same result of a perfect equality. For the knot of the ego is loosened
\nand the personal claim begins to disappear, we find that we are no longer bound
\nto joy in things pleasant or sorrow over the unpleasant; we bear them without
\neither eager acceptance or troubled rejection, refer them to the Master of our
\nbeing, concern ourselves less and less with their personal result to us and
\nhold only one thing of importance, to approach God, or to be in touch and tune
\nwith the universal
\n <\/p>\n

\nPage \u2013 685<\/span><\/p>\n

\n
\n<\/div>\n

and infinite Existence, or to be
\nunited with the Divine, his channel, instrument, servant, lover, rejoicing in
\nhim and in our relation with him and having no other object or cause of joy or
\nsorrow. Here too there may be for some time a division between the lower mind
\nof habitual emotions and the higher psychical mind of love and self-giving, but
\neventually the former yields, changes, transforms itself, is swallowed up in
\nthe love, joy, delight of the Divine and has no other interests or attractions.
\nThen all within is the equal peace and bliss of that union, the one silent
\nbliss that passes understanding, the peace that abides untouched by the
\nsolicitation of lower things in the depths of our spiritual existence.<\/p>\n

These three
\nways coincide in spite of their separate starting-points, first, by their
\ninhibition of the normal reactions of the mind to the touches of outward
\nthings, bāhya-sparśān<\/i><\/span>,
\nsecondly, by their separation of the self or spirit from the outward action of
\nNature. But it is evident that our perfection will be greater and more embracingly<\/span> complete, if we can have a more active equality
\nwhich will enable us not only to draw back from or confront the world in a
\ndetached and separated calm, but to return upon it and possess it in the power
\nof the calm and equal Spirit. This is possible because the world, Nature,
\naction are not in fact a quite separate thing, but a manifestation of the Self,
\nthe All-Soul, the Divine. The reactions of the normal mind are a degradation of
\nthe divine values which would but for this degradation make this truth evident
\nto us, \u2013 a falsification, an ignorance which alters their workings, an
\nignorance which starts from the involution of the Self in a blind material
\nnescience. Once we return to the full consciousness of Self, of God, we can
\nthen put a true divine value on things and receive and act on them with the
\ncalm, joy, knowledge, seeing will of the Spirit. When we begin to do that, then
\nthe soul begins to have an equal joy in the universe, an equal will dealing
\nwith all energies, an equal knowledge which takes possession of the spiritual
\ntruth behind all the phenomena of this divine manifestation. It possesses the
\nworld as the Divine possesses it, in a fullness of the infinite light, power
\nand Ananda.<\/p>\n

All this
\nexistence can therefore be approached by a Yoga of positive and active in place
\nof the negative and passive equality.
\n <\/p>\n

\nPage \u2013 686<\/span><\/p>\n

\n
\n<\/div>\n

This requires, first, a new
\nknowledge which is the knowledge of unity, \u2013 to see all things as oneself and
\nto see all things in God and God in all things. There is then a will of equal
\nacceptance of all phenomena, all events, all happenings, all persons and forces
\nas masks of the Self, movements of the one energy, results of the one power in
\naction, ruled by the one divine wisdom; and on the foundation of this will of
\ngreater knowledge there grows a strength to meet everything with an untroubled
\nsoul and mind. There must be an identification of myself with the self of the
\nuniverse, a vision and a feeling of oneness with all creatures, a perception of
\nall forces and energies and results as the movement of this energy of my self
\nand therefore intimately my own; not, obviously, of my ego-self which must be silenced,
\neliminated, cast away, \u2013 otherwise this perfection cannot come, \u2013 but of a
\ngreater impersonal or universal self with which I am now one. For my
\npersonality is now only one centre of action of that universal self, but a
\ncentre intimately in relation and unison with all other personalities and also
\nwith all those other things which are to us only impersonal objects and forces:
\nbut in fact they also are powers of the one impersonal Person (Purusha), God,
\nSelf and Spirit. My individuality is his and is no longer a thing incompatible
\nwith or separated from universal being; it is itself universalised, a knower of
\nthe universal Ananda and one with and a lover of all that it knows, acts on and
\nenjoys. For to the equal knowledge of the universe and equal will of acceptance
\nof the universe will be added an equal delight in all the cosmic manifestation
\nof the Divine.<\/p>\n

Here too we may
\ndescribe three results or powers of the method. First, we develop this power of
\nequal acceptance in the spirit and in the higher reason and will which respond
\nto the spiritual knowledge. But also we find that though the nature can be
\ninduced to take this general attitude, there is yet a struggle between that
\nhigher reason and will and the lower mental being which clings to the old
\negoistic way of seeing the world and reacting to its impacts. Then we find that
\nthese two, though at first confused, mingled together, alternating, acting on
\neach other, striving for possession, can be divided, the higher spiritual
\ndisengaged from the lower mental nature. But in this stage,
\n <\/p>\n

\nPage \u2013 687<\/span><\/p>\n

\n
\n<\/div>\n

while the mind is still subject
\nto reactions of grief, trouble, an inferior joy and pleasure, there is an
\nincreased difficulty which does not act to the same extent in a more sharply individualised<\/span> Yoga. For not only does the mind feel its
\nown troubles and difficulties, but it shares in the joys and griefs of others,
\nvibrates to them in a poignant sympathy, feels their impacts with a subtle
\nsensitiveness, makes them its own; not only so, but the difficulties of others
\nare added to our own and the forces which oppose the perfection act with a
\ngreater persistence, because they feel this movement to be an attack upon and
\nan attempt to conquer their universal kingdom and not merely the escape of an
\nisolated soul from their empire. But finally, we find too that there comes a
\npower to surmount these difficulties; the higher reason and will impose
\nthemselves on the lower mind, which sensibly changes into the vast types of the
\nspiritual nature; it takes even a delight in feeling, meeting and surmounting
\nall troubles, obstacles and difficulties until they are eliminated by its own
\ntransformation. Then the whole being lives in a final power, the universal calm
\nand joy, the seeing delight and will of the Spirit in itself and its
\nmanifestation. <\/p>\n

To see how this
\npositive method works, we may note very briefly its principle in the three
\ngreat powers of knowledge, will and feeling. All emotion, feeling, sensation is
\na way of the soul meeting and putting effective values on the manifestations of
\nthe Self in nature. But what the self feels is a universal delight, Ananda. The
\nsoul in the lower mind on the contrary gives it, as we have seen, three varying
\nvalues of pain, pleasure and neutral indifference, which tone by gradations of
\nless and more into each other, and this gradation depends on the power of the individualised<\/span> consciousness to meet, sense, assimilate,
\nequate, master all that comes in on it from all of the greater self which it
\nhas by separative individualisation put outside of it and made as if not-self
\nto its experience. But all the time, because of the greater Self within us,
\nthere is a secret soul which takes delight in all these things and draws
\nstrength from and grows by all that touches it, profits as much by adverse as
\nby favourable experience. This can make itself felt by the outer desire soul,
\nand that in fact is why we have a delight in existing and can even take a
\ncertain <\/p>\n

\nPage \u2013 688<\/span><\/p>\n

\n
\n<\/div>\n

kind of pleasure in struggle,
\nsuffering and the harsher colours<\/span> of existence. But
\nto get the universal Ananda all our instruments must learn to take not any
\npartial or perverse, but the essential joy of all things. In all things there is
\na principle of Ananda, which the understanding can seize on and the aesthesis
\nfeel as the taste of delight in them, their rasa<\/i>;
\nbut ordinarily they put upon them instead arbitrary, unequal and contrary
\nvalues: they have to be led to perceive things in the light of the spirit and
\nto transform these provisional values into the real, the equal and essential,
\nthe spiritual Rasa. The life-principle is there to give this seizing of the principle
\nof delight, rasa-grahaņa<\/span><\/i>,
\nthe form of a strong possessing enjoyment, bhoga<\/i><\/span>, which makes the whole
\nlife-being vibrate with it and accept and rejoice in it; but ordinarily it is
\nnot, owing to desire, equal to its task, but turns it into the three lower
\nforms, \u2013 pain and pleasure, sukha-bhoga<\/i><\/span> duhkha-bhoga<\/span><\/i>, and that rejection of both which we call
\ninsensibility or indifference. The Prana or vital being has to be liberated
\nfrom desire and its inequalities and to accept and turn into pure enjoyment the
\nrasa which the understanding and aesthesis perceive. Then there is no farther
\nobstacle in the instruments to the third step by which all is changed into the
\nfull and pure ecstasy of the spiritual Ananda.<\/p>\n

In the matter
\nof knowledge, there are again three reactions of the mind to things, ignorance,
\nerror and true knowledge. The positive equality will accept all three of them
\nto start with as movements of a self-manifestation which evolves out of ignorance
\nthrough the partial or distorted knowledge which is the cause of error to true
\nknowledge. It will deal with the ignorance of the mind, as what it is
\npsychologically, a clouded, veiled or wrapped-up state of the substance of
\nconsciousness in which the knowledge of the all-knowing Self is hidden as if in
\na dark sheath; it will dwell on it by the mind and by the aid of related truths
\nalready known, by the intelligence or by an intuitive concentration deliver the
\nknowledge out of the veil of the ignorance. It will not attach itself only to
\nthe known or try to force all into its little frame, but will dwell on the
\nknown and the unknown with an equal mind open to all possibility. So too it
\nwill deal with error; it will accept the tangled skein of truth and error, but
\nattach itself to no opinion, rather seeking for the element of truth
\n <\/p>\n

\nPage \u2013 689<\/span><\/p>\n

\n
\n<\/div>\n

behind all opinions, the knowledge
\nconcealed within the error, \u2013 for all error is a disfiguration of some misunderstood
\nfragments of truth and draws its vitality from that and not from its
\nmisapprehension; it will accept, but not limit itself even by ascertained
\ntruths, but will always be ready for new knowledge and seek for a more and more
\nintegral, a more and more extended, reconciling, unifying wisdom. This can only
\ncome in its fullness by rising to the ideal supermind<\/span>,
\nand therefore the equal seeker of truth will not be attached to the intellect
\nand its workings or think that all ends there, but be prepared to rise beyond,
\naccepting each stage of ascent and the contributions of each power of his
\nbeing, but only to lift them into a higher truth. He must accept everything,
\nbut cling to nothing, be repelled by nothing however imperfect or however
\nsubversive of fixed notions, but also allow nothing to lay hold on him to the
\ndetriment of the free working of the Truth-Spirit. This equality of the
\nintelligence is an essential condition for rising to the higher supramental and
\nspiritual knowledge.<\/p>\n

The will in us,
\nbecause it is the most generally forceful power of our being, \u2013 there is a will
\nof knowledge, a will of life, a will of emotion, a will acting in every part of
\nour nature, \u2013 takes many forms and returns various reactions to things, such as
\nincapacity, limitation of power, mastery, or right will, wrong or perverted
\nwill, neutral volition, \u2013 in the ethical mind virtue, sin and non-ethical
\nvolition, \u2013 and others of the kind. These too the positive equality accepts as
\na tangle of provisional values from which it must start, but which it must transform
\ninto universal mastery, into the will of the Truth and universal Right, into
\nthe freedom of the divine Will in action. The equal will need not feel remorse,
\nsorrow or discouragement over its stumblings; if these reactions occur in the
\nhabitual mentality, it will only see how far they indicate an imperfection and
\nthe thing to be corrected, \u2013 for they are not always just indicators, \u2013 and so
\nget beyond them to a calm and equal guidance. It will see that these stumblings
\nthemselves are necessary to experience and in the end steps towards the goal.
\nBehind and within all that occurs in ourselves and in the world, it will look
\nfor the divine meaning and the divine guidance;
\n <\/p>\n

\nPage \u2013 690<\/span><\/p>\n

\n
\n<\/div>\n

it will look beyond imposed
\nlimitations to the voluntary self-limitation of the universal Power by which it
\nregulates its steps and gradations, \u2013 imposed on our ignorance, self-imposed in
\nthe divine knowledge, \u2013 and go beyond to unity with the illimitable power of
\nthe Divine. All energies and actions it will see as forces proceeding from the
\none Existence and their perversions as imperfections, inevitable in the\u00a0 <\/span>developing movement, of powers that were
\nneeded for that movement; it will therefore have charity for all imperfections,
\neven while pressing steadily towards a universal perfection. This equality will
\nopen the nature to the guidance of the divine and universal Will and make it
\nready for that supramental action in which the power of the soul in us is
\nluminously full of and one with the power of the supreme Spirit.<\/p>\n

The integral
\nYoga will make use of both the passive and the active methods according to the
\nneed of the nature and the guidance of the inner spirit, the Antaryamin. It
\nwill not limit itself by the passive way, for that would lead only to some individual
\nquietistic<\/span> salvation or negation of an active and
\nuniversal spiritual being which would be inconsistent with the totality of its
\naim. It will use the method of endurance, but not stop short with a detached
\nstrength and serenity, but move rather to a positive strength and mastery, in
\nwhich endurance will no longer be needed, since the self will then be in a calm
\nand powerful spontaneous possession of the universal energy and capable of
\ndetermining easily and happily all its reactions in the oneness and the Ananda.
\nIt will use the method of impartial indifference, but not end in an aloof
\nindifference to all things, but rather move towards a high-seated impartial
\nacceptance of life strong to transform all experience into the greater values
\nof the equal spirit. It will use too temporarily resignation and submission,
\nbut by the full surrender of its personal being to the Divine it will attain to
\nthe all-possessing Ananda in which there is no need of resignation, to the
\nperfect harmony with the universal which is not merely an acquiescence, but an embracing
\noneness, to the perfect instrumentality and subjection of the natural self to
\nthe Divine by which the Divine also is possessed by the individual spirit. It
\nwill use fully the positive method,
\n <\/p>\n

\nPage \u2013 691<\/span><\/p>\n

\n
\n<\/div>\n

but will go beyond any individual
\nacceptance of things which would have the effect of turning existence into a
\nfield only of the perfected individual knowledge, power and Ananda. That it
\nwill have, but also it will have the oneness by which it can live in the
\nexistence of others for their sake and not only for its own and for their
\nassistance and as one of their means, an associated and helping force in the
\nmovement towards the same perfection. It will live for the Divine, not shunning
\nworld-existence, not attached to the earth or the heavens, not attached either
\nto a supracosmic<\/span> liberation, but equally one with the
\nDivine in all his planes and able to live in him equally in the Self and in the
\nmanifestation. <\/p>\n

\nPage \u2013 692<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter XII   The Way of Equality    IT WILL appear from the description of the complete and perfect equality that this equality has two sides….<\/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-1219","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\/1219","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=1219"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1219\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1219"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1219"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1219"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}