{"id":1233,"date":"2013-07-13T01:33:26","date_gmt":"2013-07-13T01:33:26","guid":{"rendered":"http:\/\/localhost\/?p=1233"},"modified":"2013-07-13T01:33:26","modified_gmt":"2013-07-13T01:33:26","slug":"28-faith-and-shakti-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\/28-faith-and-shakti-vol-21-the-synthesis-of-yoga-volume-21","title":{"rendered":"-28_Faith and Shakti.htm"},"content":{"rendered":"
\n\n\n
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\n


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

Faith
\nand Shakti<\/span><\/font><\/b><\/p>\n

 <\/p>\n

T<\/font><\/b>HE<\/font>
\nthree parts of the perfection of our instrumental nature of which we have till
\nnow been reviewing the general features, the perfection of the intelligence, heart,
\nvital consciousness and body, the perfection of the fundamental soul powers,
\nthe perfection of the surrender of our instruments and action to the divine Shakti, depend at every moment of their progression on a fourth power that is
\ncovertly and overtly the pivot of all endeavour and action, faith, śraddhā<\/i>. The perfect faith is
\nan assent of the whole being to the truth seen by it or offered to its
\nacceptance, and its central working is a faith of the soul in its own will to
\nbe and attain and become and its idea of self and things and its knowledge, of
\nwhich the belief of the intellect, the heart’s consent and the desire of the
\nlife mind to possess and realise are the outward figures. This soul faith, in
\nsome form of itself, is indispensable to the action of the being and without it
\nman cannot move a single pace in life, much less take any step forward to a yet
\nunrealised perfection. It is so central and essential a thing that the Gita can
\njustly say of it that whatever is a man’s śraddhā<\/i>,
\nthat he is, yo<\/i><\/span> yacchraddhah<\/i> sa eva sah<\/i>, and, it may be added, whatever he has the faith to see
\nas possible in himself and strive for, that he can create and become. There is
\none kind of faith demanded as indispensable by the integral Yoga and that may
\nbe described as faith in God and the Shakti, faith in the presence and power of
\nthe Divine in us and the world, a faith that all in the world is the working of
\none divine Shakti, that all the steps of the Yoga, its strivings and sufferings
\nand failures as well as its successes and satisfactions and victories are
\nutilities and necessities of her workings and that by a firm and strong
\ndependence on and a total self-surrender to the Divine and to his Shakti in us
\nwe can attain to oneness and freedom and victory and perfection. <\/p>\n

\nPage \u2013 743<\/span><\/p>\n

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\n

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The enemy of
\nfaith is doubt, and yet doubt too is a utility and necessity, because man in
\nhis ignorance and in his progressive labour towards knowledge needs to be
\nvisited by doubt, otherwise he would remain obstinate in an ignorant belief and
\nlimited knowledge and unable to escape from his errors. This utility and
\nnecessity of doubt does not altogether disappear when we enter on the path of
\nYoga. The integral Yoga aims at a knowledge not merely of some fundamental
\nprinciple, but a knowing, a gnosis which will apply itself to and cover all
\nlife and the world action, and in this search for knowledge we enter on the way
\nand are accompanied for many miles upon it by the mind’s unregenerated
\nactivities before these are purified and transformed by a greater light: we
\ncarry with us a number of intellectual beliefs and ideas which are by no means
\nall of them correct and perfect and a host of new ideas and suggestions meet us
\nafterwards demanding our credence which it would be fatal to seize on and always
\ncling to in the shape in which they come without regard to their possible
\nerror, limitation or imperfection. And indeed at one stage in the Yoga it
\nbecomes necessary to refuse to accept as definite and final any kind of
\nintellectual idea or opinion whatever in its intellectual form and to hold it
\nin a questioning suspension until it is given its right place and luminous
\nshape of truth in a spiritual experience enlightened by supramental knowledge.
\nAnd much more must this be the case with the desires or impulsions of the life
\nmind, which have often to be provisionally accepted as immediate indices of a
\ntemporarily necessary action before we have the full guidance, but not always
\nclung to with the soul’s complete assent, for eventually all these desires and impulsions
\nhave to be rejected or else transformed into and replaced by impulsions of the
\ndivine will taking up the life movements. The heart’s faith, emotional beliefs,
\nassents are also needed upon the way, but cannot be always sure guides until
\nthey too are taken up, purified, transformed and are eventually replaced by the
\nluminous assents of a divine Ananda which is\u00a0
\n<\/span>at one with the divine will and knowledge. In nothing in the lower
\nnature from the reason to the vital will can the seeker of the Yoga put a
\ncomplete and permanent faith, but only at last in the spiritual truth, power,
\nAnanda which become in the spiri<\/span>– <\/p>\n

\nPage \u2013 744<\/span><\/p>\n

<\/p>\n
\n

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tual<\/span>
\nreason his sole guides and luminaries and masters of action. <\/p>\n

And yet faith
\nis necessary throughout and at every step because it is a needed assent of the
\nsoul and without this assent there can be no progress. Our faith must first be
\nabiding in the essential truth and principles of the Yoga, and even if this is
\nclouded in the intellect, despondent in the heart, outwearied<\/span>
\nand exhausted by constant denial and failure in the desire of the vital mind,
\nthere must be something in the innermost soul which clings and returns to it,
\notherwise we may fall on the path or abandon it from weakness and inability to
\nbear temporary defeat, disappointment, difficulty and peril. In the Yoga as in
\nlife it is the man who persists unwearied to the last in the face of every
\ndefeat and disillusionment and of all confronting, hostile and contradicting
\nevents and powers who conquers in the end and finds his faith justified because
\nto the soul and Shakti in man nothing is impossible. And even a blind and
\nignorant faith is a better possession than the sceptical doubt which turns its
\nback on our spiritual possibilities or the constant carping of the narrow
\npettily critical uncreative intellect, asūyā<\/i><\/span>, which pursues our endeavour with a paralysing<\/span> incertitude. The seeker of the integral Yoga
\nmust however conquer both these imperfections. The thing to which he has given
\nhis assent and set his mind and heart and will to achieve, the divine
\nperfection of the whole human being, is apparently an impossibility to the
\nnormal intelligence, since it is opposed to the actual facts of life and will
\nfor long be contradicted by immediate experience, as happens with all far-off
\nand difficult ends, and it is denied too by many who have spiritual experience
\nbut believe that our present nature is the sole possible nature of man in the
\nbody and that it is only by throwing off the earthly life or even all
\nindividual existence that we can arrive at either a heavenly perfection or the
\nrelease of extinction. In the pursuit of such an aim there will for long be
\nplenty of ground for the objections, the carpings<\/span>, asūyā<\/i><\/span>,
\nof that ignorant but persistent criticising reason which founds itself
\nplausibly on the appearances of the moment, the stock of ascertained fact and
\nexperience, refuses to go beyond and questions the validity of all indices and
\nilluminations that point forward; and if he yields to these narrow suggestions,
\nhe will either not arrive or be
\n <\/p>\n

\nPage \u2013 745<\/span><\/p>\n

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\n

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seriously hampered and long
\ndelayed in his journey. On the other hand ignorance and blindness in the faith
\nare obstacles to a large success, invite much disappointment and
\ndisillusionment, fasten on false finalities and prevent advance to greater
\nformulations of truth and perfection. The Shakti in her workings will strike
\nruthlessly at all forms of ignorance and blindness and all even that trusts
\nwrongly and superstitiously in her, and we must be prepared to abandon a too persistent
\nattachment to forms of faith and cling to the saving reality alone. A great and
\nwide spiritual and intelligent faith, intelligent with the intelligence of that
\nlarger reason which assents to high possibilities, is the character of the śraddhā<\/i> needed for the
\nintegral Yoga. <\/p>\n

This śraddhā<\/i> \u2013 the English word
\nfaith is inadequate to express it \u2013 is in reality an influence from the supreme
\nSpirit and its light a message from our supramental being which is calling the
\nlower nature to rise out of its petty present to a great self-becoming and
\nself-exceeding. And that which receives the influence and answers to the call
\nis not so much the intellect, the heart or the life mind, but the inner soul
\nwhich better knows the truth of its own destiny and mission. The circumstances
\nthat provoke our first entry into the path are not the real index of the thing
\nthat is at work in us. There the intellect, the heart, or the desires of the
\nlife mind may take a prominent place, or even more fortuitous accidents and
\noutward incentives; but if these are all, then there can be no surety of our
\nfidelity to the call and our enduring perseverance in the Yoga. The intellect
\nmay abandon the idea that attracted it, the heart weary or fail us, the desire
\nof the life mind turn to other objectives. But outward circumstances are only a
\ncover for the real workings of the spirit, and if it is the spirit that has
\nbeen touched, the inward soul that has received the call, the śraddhā<\/i> will remain firm and
\nresist all attempts to defeat or slay it. It is not that the doubts of the
\nintellect may not assail, the heart waver, the disappointed desire of the life
\nmind sink down exhausted on the wayside. That is almost inevitable at times,
\nperhaps often, especially with us, sons of an age of intellectuality and scepticism<\/span> and a materialistic denial of spiritual truth
\nwhich has not yet lifted its painted clouds from the face of the sun of a
\ngreater reality and is still opposed
\n <\/p>\n

\nPage \u2013 746<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

to the light of spiritual intuition
\nand inmost experience. There will very possibly be many of those trying
\nobscurations of which even the Vedic Rishis so often complained, \u201clong exiles
\nfrom the light\u201d, and these may be so thick, the night on the soul may be so
\nblack that faith may seem utterly to have left us. But through it all the
\nspirit within will be keeping its unseen hold and the soul will return with a
\nnew strength to its assurance which was only eclipsed and not extinguished,
\nbecause extinguished it cannot be when once the inner self has known and made
\nits resolution.\u00b9 The Divine holds our hand through all and if he seems to let
\nus fall, it is only to raise us higher. This saving return we shall experience
\nso often that the denials of doubt will become eventually impossible and, when
\nonce the foundation of equality is firmly established and still more when the
\nsun of the gnosis has risen, doubt itself will pass away because its cause and
\nutility have ended. <\/p>\n

Moreover not
\nonly a faith in the fundamental principle, ideas, way of the Yoga is needed,
\nbut a day to day working faith in the power in us to achieve, in the steps we
\nhave taken on the way, in the spiritual experiences that come to us, in the
\nintuitions, the guiding movements of will and impulsion, the moved intensities
\nof the heart and aspirations and fulfilments<\/span> of the
\nlife that are the aids, the circumstances and the stages of the enlarging of
\nthe nature and the stimuli or the steps of the soul’s evolution. At the same
\ntime it has always to be remembered that we are moving from imperfection and
\nignorance towards light and perfection, and the faith in us must be free from
\nattachment to the forms of our endeavour and the successive stages of our
\nrealisation. There is not only much that will be strongly raised in us in order
\nto be cast out and rejected, a battle between the powers of ignorance and the
\nlower nature and the higher powers that have to replace them, but experiences,
\nstates of thought and feeling, forms of realisation that are helpful and have
\nto be accepted on the way and may seem to us for the time to be spiritual
\nfinalities, are found afterwards to be steps of transition, have to be exceeded
\nand the working faith that supported them withdrawn in favour of other and
\ngreater things or of more full and comprehensive
\n <\/p>\n

 <\/p>\n

\u00b9 samkalpa<\/span><\/span>, vyavasāya<\/span><\/span> <\/p>\n

\nPage \u2013 747<\/span><\/p>\n

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\n

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realisations and experiences,
\nwhich replace them or into which they are taken up in a completing
\ntransformation. There can be for the seeker of the integral Yoga no clinging to
\nresting-places on the road or to half-way houses; he cannot be satisfied till
\nhe has laid down all the great enduring bases of his perfection and broken out
\ninto its large and free infinities, and even there he has to be constantly
\nfilling himself with more experiences of the Infinite. His progress is an
\nascent from level to level and each new height brings in other vistas and
\nrevelations of the much that has still to be done, bhūri<\/i><\/span> kartvam<\/span><\/i>, till the divine Shakti has at
\nlast taken up all his endeavour and he has only to assent and participate gladly
\nby a consenting oneness in her luminous workings. That which will support him
\nthrough these changes, struggles, transformations which might otherwise
\ndishearten and baffle, \u2013 for the intellect and life and emotion always grasp
\ntoo much at things, fasten on premature certitudes and are apt to be afflicted
\nand unwilling when forced to abandon that on which they rested, \u2013 is a firm
\nfaith in the Shakti that is at work and reliance on the guidance of the Master
\nof the Yoga whose wisdom is not in haste and whose steps through all the
\nperplexities of the mind are assured and just and sound, because they are
\nfounded on a perfectly comprehending transaction with the necessities of our
\nnature. <\/p>\n

The progress of
\nthe Yoga is a procession from the mental ignorance through imperfect formations
\nto a perfect foundation and increasing of knowledge and in its more
\nsatisfyingly positive parts a movement from light to greater light, and it
\ncannot cease till we have the greatest light of the supramental knowledge. The
\nmotions of the mind in its progress must necessarily be mixed with a greater or
\nlesser proportion of error, and we should not allow our faith to be
\ndisconcerted by the discovery of its errors or imagine that because the beliefs
\nof the intellect which aided us were too hasty and positive, therefore the
\nfundamental faith in the soul was invalid. The human intellect is too much
\nafraid of error precisely because it is too much attached to a premature sense
\nof certitude and a too hasty eagerness for positive finality in what it seems
\nto seize of knowledge. As our self-experience increases, we shall find that our
\nerrors even were necessary move- <\/p>\n

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\n

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ments<\/span>,
\nbrought with them and left their element or suggestion of truth and helped
\ntowards discovery or supported a necessary effort and that the certitudes we
\nhave now to abandon had yet their temporary validity in the progress of our
\nknowledge. The intellect cannot be a sufficient guide in the search for
\nspiritual truth and realisation and yet it has to be utilised in the integral
\nmovement of our nature. And while, therefore, we have to reject paralysing<\/span> doubt or mere intellectual scepticism<\/span>,
\nthe seeking intelligence has to be trained to admit a certain large
\nquestioning, an intellectual rectitude not satisfied with half-truths, mixtures
\nof error or approximations and, most positive and helpful, a perfect readiness
\nalways to move forward from truths already held and accepted to the greater
\ncorrective, completing or transcending truths which at first it was unable or,
\nit may be, disinclined to envisage. A working faith of the intellect is
\nindispensable, not a superstitious, dogmatic or limiting credence attached to
\nevery temporary support or formula, but a large assent to the successive
\nsuggestions and steps of the Shakti, a faith fixed on realities, moving from
\nthe lesser to the completer realities and ready to throw down all scaffolding
\nand keep only the large and growing structure. <\/p>\n

A constant śraddhā<\/i>, faith, assent of the
\nheart and the life too are indispensable. But while we are in the lower nature
\nthe heart’s assent is coloured<\/span> by mental emotion and
\nthe life movements are accompanied by their trail of perturbing or straining
\ndesires, and mental emotion and desire tend to trouble, alter more or less
\ngrossly or subtly or distort the truth, and they always bring some limitation
\nand imperfection into its realisation by the heart and life. The heart too when
\nit is troubled in its attachments and its certitudes, perplexed by throw-backs
\nand failures and convictions of error or involved in the wrestlings<\/span>
\nwhich attend a call to move forward from its assured positions, has its draggings<\/span>, wearinesses, sorrowings<\/span>,
\nrevolts, reluctances which hamper the progress. It must learn a larger and
\nsurer faith giving in the place of the mental reactions a calm or a moved
\nspiritual acceptance to the ways and the steps of the Shakti which is in its
\nnature the assent of a deepening Ananda to all necessary movements and a
\nreadiness to leave old moorings and move <\/p>\n

\nPage \u2013 749<\/span><\/p>\n

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\n

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always forward towards the
\ndelight of a greater perfection. The life mind must give its assent to the
\nsuccessive motives, impulsions, activities of the life imposed on it by the
\nguiding power as aids or fields of the development of the nature and to the
\nsuccessions also of the inner Yoga, but it must not be attached or call a halt
\nanywhere, but must always be prepared to abandon old urgency and accept with
\nthe same completeness of assent new higher movements and activities, and it
\nmust learn to replace desire by a wide and bright Ananda in all experience and
\naction. The faith of the heart and the life mind, like that of the
\nintelligence, must be capable of a constant correction, enlarging and
\ntransformation. <\/p>\n

This faith is
\nessentially the secret śraddhā<\/i>
\nof the soul, and it is brought more and more to the surface and there
\nsatisfied, sustained and increased by an increasing assurance and certainty of
\nspiritual experience. Here too the faith in us must be unattached, a faith that
\nwaits upon Truth and is prepared to change and enlarge its understanding of
\nspiritual experiences, to correct mistaken or half-true ideas about them and
\nreceive more enlightening interpretations, to replace insufficient by more
\nsufficient intuitions, and to merge experiences that seemed at the time to be
\nfinal and satisfying in more satisfying combinations with new experience and
\ngreater largenesses<\/span> and transcendences. And
\nespecially in the psychical and other middle domains there is a very large room
\nfor the possibility of misleading and often captivating error, and here even a
\ncertain amount of positive scepticism<\/span> has its use and
\nat all events a great caution and scrupulous intellectual rectitude, but not
\nthe scepticism<\/span> of the ordinary mind which amounts to
\na disabling denial. In the integral Yoga psychical experience, especially of
\nthe kind associated with what is often called occultism and savours<\/span>
\nof the miraculous, should be altogether subordinated to spiritual truth and
\nwait upon that for its own interpretation, illumination and sanction. But even in
\nthe purely spiritual domain, there are experiences which are partial and,
\nhowever attractive, only receive their full validity, significance or right
\napplication when we can advance to a fuller experience. And there are others
\nwhich are in themselves quite valid and full and absolute, but if we confine
\nour- <\/p>\n

\nPage \u2013 750<\/span><\/p>\n

<\/p>\n
\n

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selves to them, will prevent
\nother sides of the spiritual truth from manifestation and mutilate the
\nintegrality of the Yoga. Thus the profound and absorbing quietude of impersonal
\npeace which comes by the stilling of the mind is a thing in itself complete and
\nabsolute, but if we rest in that alone, it will exclude the companion absolute,
\nnot less great and needed and true, of the bliss of the divine action. Here too
\nour faith must be an assent that receives all spiritual experience, but with a
\nwide openness and readiness for always more light and truth, an absence of
\nlimiting attachment and no such clinging to forms as would interfere with the
\nforward movement of the Shakti towards the integrality of the spiritual being,
\nconsciousness, knowledge, power, action and the wholeness of the one and the
\nmultiple Ananda. <\/p>\n

The faith
\ndemanded of us both in its general principle and its constant particular application
\namounts to a large and ever increasing and a constantly purer, fuller and
\nstronger assent of the whole being and all its parts to the presence and
\nguidance of God and the Shakti. The faith in the Shakti, as long as we are not
\naware of and filled with her presence, must necessarily be preceded or at least
\naccompanied by a firm and virile faith in our own spiritual will and energy and
\nour power to move successfully towards unity and freedom and perfection. Man is
\ngiven faith in himself, his ideas and his powers that he may work and create
\nand rise to greater things and in the end bring his strength as a worthy
\noffering to the altar of the Spirit. This spirit, says the Scripture, is not to
\nbe won by the weak, nāyam<\/i><\/span> ātmā<\/span> balahīnena<\/span> labhyah<\/span><\/i>. All paralysing<\/span> self-distrust has to be discouraged, all doubt
\nof our strength to accomplish, for that is a false assent to impotence, an
\nimagination of weakness and a denial of the omnipotence of the spirit. A
\npresent incapacity, however heavy may seem its pressure, is only a trial of
\nfaith and a temporary difficulty and to yield to the sense of inability is for
\nthe seeker of the integral Yoga a non-sense, for his object is a development of
\na perfection that is there already, latent in the being, because man carries
\nthe seed of the divine life in himself, in his own spirit, the possibility of
\nsuccess is involved and implied in the effort and victory is assured because
\nbehind is the call and guidance of an omnipotent power. At the same time this
\nfaith in oneself must
\n <\/p>\n

\nPage \u2013 751<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

be purified from all touch of
\nrajasic egoism and spiritual pride. The sadhaka should keep as much as possible
\nin his mind the idea that his strength is not his own in the egoistic sense but
\nthat of the divine universal Shakti and whatever is egoistic in his use of it
\nmust be a cause of limitation and in the end an obstacle. The power of the
\ndivine universal Shakti which is behind our aspiration is illimitable, and when
\nit is rightly called upon it cannot fail to pour itself into us and to remove
\nwhatever incapacity and obstacle, now or later; for the times and durations of
\nour struggle while they depend at first, instrumentally and in part, on the
\nstrength of our faith and our endeavour, are yet eventually in the hands of the
\nwisely determining secret Spirit, alone the Master of the Yoga, the Ishwara. <\/p>\n

The faith in
\nthe divine Shakti must be always at the back of our strength and when she
\nbecomes manifest, it must be or grow implicit and complete. There is nothing
\nthat is impossible to her who is the conscious Power and universal Goddess
\nall-creative from eternity and armed with the Spirit’s omnipotence. All
\nknowledge, all strengths, all triumph and victory, all skill and works are in
\nher hands and they are full of the treasures of the Spirit and of all
\nperfections and siddhis. She is Maheshwari, goddess of the supreme knowledge,
\nand brings to us her vision for all kinds and widenesses<\/span>
\nof truth, her rectitude of the spiritual will, the calm and passion of her
\nsupramental largeness, her felicity of illumination: she is Mahakali, goddess
\nof the supreme strength, and with her are all mights<\/span>
\nand spiritual force and severest austerity of Tapas and swiftness to the battle
\nand the victory and the laughter, the aţţahāsya<\/i><\/span>, that makes light of defeat and death
\nand the powers of the ignorance: she is Mahalakshmi, the goddess of the supreme
\nlove and delight, and her gifts are the spirit’s grace and the charm and beauty
\nof the Ananda and protection and every divine and human blessing: she is
\nMahasaraswati, the goddess of divine skill and of the works of the Spirit, and
\nhers is the Yoga that is skill in works, yogah<\/i><\/span> karmasu<\/span> kauśalam<\/span><\/i>,
\nand the utilities of divine knowledge and the self-application of the spirit to
\nlife and the happiness of its harmonies. And in all her powers and forms she
\ncarries with her the supreme sense of the masteries of the eternal Ishwari, a
\nrapid and divine <\/p>\n

\nPage \u2013 752<\/span><\/p>\n

<\/p>\n
\n

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 capacity for all kinds of action
\nthat may be demanded from the instrument, oneness, a participating sympathy, a
\nfree identity, with all energies in all beings and therefore a spontaneous and
\nfruitful harmony with all the divine will in the universe. The intimate feeling
\nof her presence and her powers and the satisfied assent of all our being to her
\nworkings in and around it is the last perfection of faith in the Shakti.<\/p>\n

And behind her
\nis the Ishwara and faith in him is the most central thing in the śraddhā<\/i> of the integral Yoga.
\nThis faith we must have and develop to perfection that all things are the
\nworkings under the universal conditions of a supreme self-knowledge and wisdom,
\nthat nothing done in us or around us is in vain or without its appointed place
\nand just significance, that all things are possible when the Ishwara as our
\nsupreme Self and Spirit takes up the action and that all that has been done
\nbefore and all that he will do hereafter was and will be part of his infallible
\nand foreseeing guidance and intended towards the fruition of our Yoga and our
\nperfection and our life work. This faith will be more and more justified as the
\nhigher knowledge opens, we shall begin to see the great and small significances
\nthat escaped our limited mentality and faith will pass into knowledge. Then we
\nshall see beyond the possibility of doubt that all happens within the working
\nof the one Will and that that will was also wisdom because it develops always
\nthe true workings in life of the self and nature. The highest state of the
\nassent, the śraddhā<\/i> of the
\nbeing will be when we feel the presence of the Ishwara and feel all our
\nexistence and consciousness and thought and will and action in his hand and
\nconsent in all things and with every part of our self and nature to the direct
\nand immanent and occupying will of the Spirit. And that highest perfection of
\nthe śraddhā<\/i> will also be
\nthe opportunity and perfect foundation of a divine strength: it will base, when
\ncomplete, the development and manifestation and the works of the luminous
\nsupramental Shakti. <\/p>\n

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Chapter XVIII  Faith and Shakti   THE three parts of the perfection of our instrumental nature of which we have till now been reviewing 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-1233","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\/1233","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=1233"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1233\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1233"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1233"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1233"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}