{"id":147,"date":"2013-07-13T01:26:13","date_gmt":"2013-07-13T01:26:13","guid":{"rendered":"http:\/\/localhost\/?p=147"},"modified":"2013-07-13T01:26:13","modified_gmt":"2013-07-13T01:26:13","slug":"15-the-significance-of-rebirth-vol-16-the-supramental-manifestation-volume-16","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/16-the-supramental-manifestation-volume-16\/15-the-significance-of-rebirth-vol-16-the-supramental-manifestation-volume-16","title":{"rendered":"-15_The Significance of Rebirth.htm"},"content":{"rendered":"\n\n
\n

\n\t\t
\n\t\tThe
\nSignificance of Rebirth<\/font> <\/font><\/p>\n

<\/span><\/b><\/p>\n

 <\/p>\n

\n
\n <\/span>                      
\n<\/span>T<\/span><\/b>HE one question which
\nthrough all its complexities is the sum of philosophy and to which all human
\nenquiry comes round in the end, is the problem of ourselves, – why we are here
\nand what we are, and what is behind and before and around us, and what we are to
\ndo with ourselves, our inner significances and our outer environment. In the
\nidea of evolutionary rebirth, if we can once find it to be a truth and recognise
\nits antecedents and consequences, we have a very sufficient clue for an answer
\nto all these connected sides of the one perpetual question. A spiritual
\nevolution of which our universe is the scene and earth its ground and stage,
\nthough its plan is still kept back above from our yet limited knowledge, – this
\nway of seeing existence is a luminous key which we can fit into many doors of
\nobscurity. But we have to look at it in the right focus, to get its true
\nproportions and, especially, to see it in its spiritual significance more than
\nin its mechanical process. The failure to do that rightly will involve us in
\nmuch philosophical finessing, drive on this side or the other to exaggerated
\nnegations and leave our statement of it, however perfect may be its logic, yet
\nunsatisfying and unconvincing to the total intelligence and the complex soul of
\nhumanity.<\/p>\n

<\/span><\/p>\n

 
\n  <\/span>          
\n<\/span>The bare idea of repeated births as the process of our soul existence
\ndoes not carry us much farther than the simple material reality of this single
\nlife in the body, that first fact of our conscious sensation and memory which is
\nthe occasion of all our speculations. Behind our present starting-point and
\npreceding this one lappet of our race in the fields of being rebirth reminds us
\nindeed of a past, of pregnant anterior courses, a soul-existence in many
\nprevious bodies which have immediately created what we know are. But to what use
\nor advantage if there is no progressive significance in our pre-existence and
\nour persevering continuity? In front of us it rolls far back from our vision the
\nobstruction of the near blank wall of death; our journeying upon earth<\/p>\n

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\n
\n<\/div>\n

becomes
\nless of a long or brief unretraceable road ending abruptly and perplexingly in a
\ncul-de-sac; our physical dissolution is robbed of the cruellest poison of its
\nsting. For the burden of death to man the thinking, willing, feeling creature is
\nnot the loss of this poor case or chariot of body, but it is the blind psychical
\nfinality death suggests, the stupid material end of our will and thought and
\naspiration and endeavour, the brute breaking off of the heart’s kind and sweet
\nrelations and affections, the futile convicting discontinuity of that marvellous
\nand all-supporting soul-sense which gives us our radiant glimpses of the glory
\nand delight of existence, – that is the discord and harsh inconsequence against
\nwhich the thinking living creature revolts as incredible and inadmissible. The
\nfiery straining to immortality of our life, mind, psyche, which can assent to
\ncessation only by turning in enmity upon their own flame of nature, and the
\ndenial of it which the dull acquiescence of a body consenting inertly to death
\nas to life brings in on us, is the whole painful irreconcilable contradiction of
\nour double nature. Rebirth takes the difficulty and solves it in the sense of a
\nsoul continuity with a beat of physical repetition. Like other non-materialistic
\nsolutions it gives the right to the soul’s suggestion as against the body’s and
\nsanctions the demand for survival, but unlike some others it justifies the
\nbodily life by its utility to the soul’s continued self-experience; our too
\nswift act in the body ceases to be an isolated accident or an abrupt interlude,
\nit gets the justification of a fulfilling future as well as a creating past for
\nits otherwise haphazard actions and relations. But simple persistence,
\nmechanical continuity is not enough; that is not all our psychical being
\nsignifies, not the whole luminous meaning of survival and continuity; without
\nascension, without expansion, without some growing up straight into light in the
\nstrength of our Spirit our higher members toil here uncompleted, our birth in
\nmatter is not justified by any adequate meaning. We are very little better off
\nthan if death remained our ending; for our life in the end becomes then an
\nindefinitely continued and renewed and temporarily consequent in place of an
\ninconsequent, abruptly ended and soon convicted futility.<\/p>\n

<\/span><\/p>\n

 
\n  <\/span>          
\n<\/span>By rebirth, too, this world around us, our environment,<\/p>\n

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\n
\n<\/div>\n

its
\nsuggestions, its opportunities are no longer left as the field of an ephemeral
\nphysical flowering or as a Life which cares very little for and means very
\nlittle to the individual, though it may offer much perhaps during its uncertain
\nlonger time to the species. The world grows to us a field of soul-experience, a
\nsystem of soul recurrences, a means of self-effectuation, perhaps a
\ncrystallising of the conscious being’s -effective self-reflections. But to what
\nend if our recurrence is only a repetition or a hesitating fluctuation within a
\nfew set types with a very limited, always uncompleted circle of accomplishment?
\nFor that is what it comes to, if there is no upward outlet, no infinite
\nprogression or no escape or enlarging into the soul’s infinities. Rebirth tells
\nus that what we are is a soul performing constantly the miracle of
\nself-embodiment; but why this embodiment, what this soul has to do here with
\nitself and what use it is to make of this world which is given to it for its
\ngrandiose scene, its difficult, plastic material and its besieging battery of
\nmultiform stimulus and suggestion, is hardly at all clearer than before. But the
\nperception of rebirth as an occasion and means for a spiritual evolution fills
\nin every hiatus. It makes life a significant ascension and not a mechanical
\nrecurrence; it opens to us the divine vistas of a growing soul; it makes the
\nworlds a nexus of spiritual self-expansion; it sets us seeking, and with a sure
\npromise to all of a great finding now or hereafter, for the self-knowledge of
\nour Spirit and the self-fulfilment of a wise and divine intention in our
\nexistence.<\/p>\n

<\/span><\/p>\n

         
\nThe
\noppressing sense of a circle of mechanical recurrence and the passionate seeking
\nfor an outlet of absolute escape haunted the earlier statements of the truth of
\nrebirth and have left upon them in spite of the depths they fathomed a certain
\nstamp of unsatisfactory inadequacy, – not illogical, for they are logical
\nenough, once their premisses are admitted, but unsatisfying, because they do not
\njustify to us our being. For, missing the divine utility of the cosmic workings,
\nthey fail to explain to us with a sufficiently large, patient, steadfast
\nwholeness God and ourselves and existence, negate too much, miss the positive
\nsense of our strain and leave sounding an immense note of spiritual futility and
\ncosmic discord. No statement of the sense of out<\/p>\n

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\n
\n<\/div>\n

being
\nor our non-being has laid a more insistent stress on rebirth than did the
\nBuddhistic; but it affirms strongly only the more strongly to negate. It views
\nthe recurrence of birth as a prolonged mechanical chain; it sees, with a sense
\nof suffering and distaste, the eternal revolving of an immense cosmic wheel of
\nenergy with no divine sense in its revolutions, its beginning an affirmation of
\nignorant desire, its end a nullifying bliss of escape. The wheel turns uselessly
\nfor ever disturbing the peace of Non-being and creating souls whose one
\ndifficult chance and whole ideal business is to cease. That conception of being
\nis only an extension from our first matter-governed sense of the universe, of
\nour creation in it and of our decisive cessation. It takes up at every point our
\nfirst obvious view of the bodily life and restates all its circumstances in the
\nterms of a more psychical and spiritual idea of our existence.<\/p>\n

<\/span><\/p>\n

         
\nWhat
\nwe see in the material universe is a stupendous system of mechanical
\nrecurrences. A huge mechanical recurrence rules that which is long-enduring and
\nvast; a similar but frailer mechanical recurrence sways all that is ephemeral
\nand small. The suns leap up into being, flame wheeling in space, squander force
\nby motion and fade and are extinct, again perhaps to blaze into being and repeat
\ntheir course, or else other suns take their place and fulfil their round. The
\nseasons of Time repeat their unending and unchanging cycle. Always the tree of
\nlife puts forth its various flowers and sheds them and breaks into the same
\nflowers in their recurring season. The body of man is born and grows and decays
\nand perishes, but it gives birth to other bodies which maintain the one same
\nfutile cycle. What baffles the intelligence in all this intent and persistent
\nprocess is that it seems to have in it no soul of meaning, no significance
\nexcept the simple fact of causeless and purposeless existence dogged or relieved
\nby the annulling or the compensating fact of individual cessation. And this is
\nbecause we perceive the mechanism, but do not see the Power that uses the
\nmechanism and the intention in its use. But the moment we know that there is a
\nconscious Spirit self-wise and infinite brooding upon the universe and a secret
\nslowly self-finding soul in things, we get to the necessity of an idea in its
\nconsciousness, a thing conceived, willed, set in motion and securely<\/p>\n

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\n
\n<\/div>\n

to
\nbe done, progressively to be fulfilled by these great deliberate workings.<\/p>\n

<\/span><\/p>\n

         
\nBut
\nthe Buddhistic statement admits no self, spirit or eternal Being in its
\nrigorously mechanical economy of existence. It takes only the phenomenon of a
\nconstant becoming and elevates that from the physical to the psychical level. As
\nthere is evident to our physical mind an Energy, action, motion, capable of
\ncreating by its material forces the forms and powers of the material universe,
\nso there is for the Buddhistic vision of things an Energy, action, Karma,
\ncreating by its psychic powers of idea and association this embodied soul-life
\nwith its continuity of recurrences. As the body is a dissoluble construction, a
\ncomposite and combination, so the soul too is a dissoluble construction and
\ncombination; the soul-life like the physical life sustains itself by a
\ncontinuous flux and repetition of the same workings and movements. As this
\nconstant hereditary succession of lives is a prolongation of the one universal
\nprinciple of life by a continued creation of similar bodies, a mechanical
\nrecurrence, so the system of soul rebirth too is a constant prolongation of the
\nprinciple of the soul-life by a continued creation through Karma of similar
\nembodied associations and experiences, a mechanical recurrence. As the cause of
\nall this physical birth and long hereditary continuation is an obscure will to
\nlife in Matter, so the cause of continued soul birth is an ignorant desire or
\nwill to be in the universal energy of Karma. As the constant wheelings of the
\nuniverse and the motions of its forces generate individual existences who escape
\nfrom or end in being by an individual dissolution, so there is this constant
\nwheel of becoming and motion of Karma which forms into individualised soul-lives
\nthat must escape from their continuity by a dissolving cessation. An extinction
\nof the embodied consciousness is our apparent material end; for soul too the end
\nis extinction, the blank satisfaction of Nothingness or some ineffable bliss of
\na superconscient Non-Being. The affirmation of the mechanical occurrence or
\nrecurrence of birth is the essence of this view; but while the bodily life
\nsuffers an enforced end and dissolution, the soul-life ceases by a willed
\nself-extinction.<\/p>\n

<\/span><\/p>\n

 
\n The
\nBuddhistic theory adds nothing to the first obvious significance of life except
\nan indefinite prolongation by rebirth<\/p>\n

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\n
\n<\/div>\n

which
\nis a burden, not a gain, and the spiritual greatness of the discipline of
\nself-extinction, – the latter, no doubt, a thing of great value. The illusionist
\nsolution adds something, but does not differ very greatly in its motive from the
\nBuddhistic. It sets against the futile cosmic repetition an eternity of our own
\nabsolute being; from the ignorance which creates the illusory mechanism of a
\nrecurrence of rebirth, it escapes into the self-knowledge of our ineffable
\nexistence. That seems to bring in a positive strain and to give to our being an
\ninitial, a supporting and an eventual reality. But the hiatus here is the
\nabsence of all true and valid relation between this real being of ours and all
\nour birth and becoming. The last event and end of our births is not represented
\nas any absolute fulfilment of what we are, – that would be a great, fruitful and
\nmagnificently positive philosophy, nor as the final affirmation of a progressive
\nself-finding, – that too would give a noble meaning to our existence; it is a
\nturning away from the demand of the universal Spirit, a refusal of all these
\ncosmic ideas, imaginations, aspirations, action and effectuation. The way to
\nfind our being given us is an absolute denial of all our becoming. We rise to
\nself by a liberating negation of ourselves, and in the result the Idea in the
\nuniverse pursues its monstrous and aimless road, but the individual ceases and
\nis blest in the cessation. The motive of this way of thought is the same
\noppressive sense of an ignorant mechanical cosmic recurrence as in the
\nBuddhistic and the same high impatient passion of escape. There is recognition
\nof a divine source of life, but a non-recognition of any divine meaning in life.
\nAnd as for rebirth it is reduced in its significance to a constant mechanism of
\nself-deception, and the will not to live is shown us as the last acquisition,
\nthe highest good and the one desirable result of living. The satisfaction which
\nIllusionism gives, – for it does give a certain high austere kind of
\nsatisfaction to the intellect and to one turn of spiritual tendency, – is the
\npressing to a last point of the obvious antinomy between this great burdensome
\nand tyrannous mechanism, the universe, and the spirit which feels itself of
\nanother and a diviner nature, the great relief to a soul passioning for freedom,
\nbut compelled to labour on as a spring of the dull machine, of being able to
\ncast a way the cosmic burden, and finally the free<\/p>\n

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\n

and
\nbare absoluteness of this spiritual conclusion. But it gives no real, because no
\nfruitful answer to the problem of God and man and the significance of life; it
\nonly gets away from them by a skilful evasion and takes away from them all
\nsignificance, so that any question of the sense and will in all this tremendous
\nlabour and throb and seeking loses meaning. But the challenge of God’s universe
\nto the knowledge and strength of the human spirit cannot in the end be met by
\nman with a refusal or solved by an evasion, even though an individual soul may
\ntake refuge from the demand, as a man may from the burden of action and pain in
\nunconsciousness, in spiritual trance or sleep or escape through its blank doors
\ninto the Absolute. Something the Spirit of the universe means by our labour in
\nexistence, some sense it has in these grandiose rhythms, and it has not
\nundertaken them in an eternally enduring error or made them in a jest (The
\nmagnificent and pregnant phrase of the Koran, "Thinkest thou that I have
\nmade the heavens and the earth and all that is between them in a jest ?\u201d)
\nTo know that and possess it, to find and fulfil consciously the universal
\nbeing’s hidden significances is the task given to the human spirit.<\/p>\n

<\/span><\/p>\n

         
\nThere
\nare other statements or colourings of the idea of rebirth which admit a more
\npositive sense for existence and nourish a robuster confidence in the power and
\ndelight of being which are its secret fountains; but they all stumble in the end
\nover the limitations of humanity and an inability to see any outlet from their
\nbondage in the order of the universe, because they suppose this to be a thing
\nfixed from of years sempiternal \u2013 s<\/span>\u00e3svatibhyah
\nsam<\/span>\u00e3bhyah, not an eternally
\ndeveloping and creative, but an immutable cycle. The Vaishnava idea of the play
\nof God, striking as it does into the secret of the hidden delight at the core of
\nthings, is a luminous ray shot into the very heart of the mystery; but isolated,
\nit cannot solve all its enigma. There is more here in the world than a play of
\nsecret delight; there is knowledge, there is power, there is a will and a mighty
\nlabour. Rebirth so looked at becomes too much of a divine caprice with no object
\nbut its playing, and ours is too great and strenuous a world to be so accounted
\nfor. Such chequered delight as is given to our becoming, is a game of disguises
\nand seekings with no promise here of any divine completeness; its circles seem
\nin the end not worth<\/p>\n

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\n<\/div>\n

following
\nout and the soul turns gladly to its release from the game’s unsatisfying mazes.
\nThe Tantric solution shows us a supreme superconscient Energy which casts itself
\nout here into teeming worlds and multitudinous beings and in its order the soul
\nrises from birth to birth and follows its million forms, till in a last human
\nseries it opens to the consciousness and powers of its own divinity and returns
\nthrough them by a rapid illumination to the eternal superconscience. We find at
\nlast the commencement of a satisfying synthesis, some justification of
\nexistence, a meaningful consequence in rebirth, a use and a sufficient though
\nonly temporary significance for the great motion of the cosmos. On lines
\nvery.1ike these the modem mind, when it is disposed to accept rebirth, is
\ninclined to view it. But there is a too minor stress on the soul’s divine
\npotentialities, a haste of insistence on the escape into superconscience; the
\nsupreme Energy constructs too long and stupendous a preparation for so brief and
\nso insufficient a flowering. There is a lacuna here, some secret is still
\nmissing.<\/p>\n

<\/span><\/p>\n

         
\nThere
\nare certain limitations of our own thought over which all these solutions
\nstumble, and the chief of these obstacles are our sense of the mechanical nature
\nof the universe and our inability to see forward to a greater than our present
\ntype of humanity. We see the superconscient Spirit in its effulgence and freedom
\nand we see the universe in its inconscient bondage to the cycle of its
\nmechanical recurrences, or we see existence as an abstract entity and Nature as
\na mechanical force; the conscient soul stands between as a link between these
\nopposites, but it is itself so incomplete that we cannot find in this link the
\nsecret or make of it a strong master of reconciliation. Then we pronounce birth
\nto be an error of the soul and see our one chance of liberation in a shaking off
\nof these natal shackles and a violent reversion to supracosmic consciousness or
\nthe freedom of abstract being. But what if rebirth were in truth no long
\ndragging chain, but rather at first a ladder of the soul’s ascension and at last
\na succession of mighty spiritual opportunities? It will be so if the infinite
\nexistence is not what it seems to the logical intellect, an abstract entity, but
\nwhat it is to intuition and in deeper soul experience, a conscious spiritual
\nReality, and that Reality as real<\/p>\n

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here
\nas in any far-off absolute Superconscience. For then universal Nature would be
\nno longer a mechanism with no secret but its own inconscient mechanics and no
\nintention but the mere recurrent working; it would be the conscient energy of
\nthe universal Spirit hidden in the greatness of its processes, mahimanam asya.
\nAnd the soul ascending from the sleep of matter through plant and animal life to
\nthe human degree of the power of life and there battling with ignorance and
\nlimit to take possession of its royal and infinite kingdom would be the mediator
\nappointed to unfold in Nature the spirit who is hidden in her subtleties and her
\nvastnesses. That is the significance of life and the world which the idea of
\nevolutionary rebirth opens to us; life becomes at once a progressive ascending
\nseries for the unfolding of the Spirit. It acquires a supreme significance: the
\nway of the Spirit in its power is justified, no longer a foolish and empty
\ndream, an eternal delirium, great mechanical toil or termless futility, but the
\nsum of works of a large spiritual Will and Wisdom: the human soul and the cosmic
\nspirit look into each other’s eyes with a noble and divine meaning.<\/p>\n

<\/span><\/p>\n

         
\nThe
\nquestions which surround our existence elucidate themselves at once with a
\ncertain satisfactory fullness. What we are is a soul of the transcendent Spirit
\nand Self unfolding itself in the cosmos in a constant evolutionary embodiment of
\nwhich the physical side is only a pedestal of form corresponding in its
\nevolution to the ascending degrees of the spirit, but the spiritual growth is
\nthe real sense and motive. What is behind us is the past terms of the spiritual
\nevolution, the upward gradations of the spirit already climbed, by which through
\nconstant rebirth we have developed what we are, and are still developing this
\npresent and middle human term of the ascension. What is around us is the
\nconstant process of the unfolding in its universal aspect: the past terms are
\nthere contained in it, fulfilled, overpassed by us, but in general and various
\ntype still repeated as a support and background; the present terms are there not
\nas an unprofitable recurrence, but in active pregnant gestation of all that is
\nyet to be unfolded by the spirit, no irrational decimal recurrence helplessly
\nrepeating for ever its figures, but an expanding series of powers of the
\nInfinite. What is in front of us is the greater potentialities,<\/p>\n

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\n
\n<\/div>\n

the
\nsteps yet unclimbed, the intended :mightier manifestations. Why we are here is
\nto be this means of the spirit’s upward self-unfolding. What we have to do with
\nourselves and our significances is to grow and open them to greater
\nsignificances of divine being, divine consciousness, divine power, divine
\ndelight and multiplied unity, and what we have to do with our environment is to
\nuse it consciously for increasing spiritual purposes and make it more and more a
\nmould for the ideal unfolding of the perfect nature and self-conception of the
\nDivine in the cosmos. This is surely the Will in things which moves, great and
\ndeliberate, unhasting, unresting, through whatever cycles, towards a greater and
\ngreater informing of its own finite figures with its own infinite Reality.<\/p>\n

<\/span><\/p>\n

         
\nAll
\nthis is to the mind that lives in the figures of the present, as it must be to
\nthe careful sceptical mind of positive inquiry, no more than a hypothesis; for
\nif evolution is an acknowledged idea, rebirth itself is only a supposition. Take
\nit so, but still it is a better hypothesis than the naive and childlike
\nreligious solutions which make the world an arbitrary caprice and man the
\nbreathing clay-puppet of an almighty human-minded Creator, and at least as good
\na hypothesis as the idea of a material inconscient Force somehow stumbling into
\na precarious, ephemeral, yet always continued phenomenon of consciousness, or a
\ncreative Life labouring in the Bergsonian formula oppressed but constant in the
\nmidst of a universal death, as good too as the idea of a mechanical working of
\nPrakriti, Maya, Shakti into which or in which a real or unreal individual
\nstumbles and wanders, dandramya- m<\/span>\u00e3nah
\nandhena niyam<\/span>\u00e3no yath<\/span>\u00e3ndhah,
\n(*Beating
\nabout, like the blind led by the blind".)
\nuntil he can get out of it by a spiritual liberation. To a large philosophical
\nquestioning it will not seem in disagreement with the known lines of existence
\nor out of tune with the facts and necessities of being or the demands of reason
\nand intuition, even though it admits a yet unrealised factor, things yet to be;
\nfor that is implied in the very idea of evolution. It may modify, but does not
\nradically contradict any religious experience or aspiration, – for it is not
\ninconsistent either with a union with Superconscience or bliss in heavens beyond
\nor any personal or impersonal relation with the Divine,<\/p>\n

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since
\nthese may well be heights of the spiritual unfolding. Its truth will depend on
\nspiritual experience and effectuation; but chiefly on this momentous issue,
\nwhether there is anything in the soul-powers of man which promises a greater
\nterm of being than his present mentality and whether that greater term can be
\nmade effective for his embodied existence? That is the question which remains
\nover to be tested by psychological inquiry and the problem to be resolved in the
\ncourse of the spiritual evolution of man.<\/p>\n

<\/span><\/p>\n

         
\nThere
\nare transcendental questions of the metaphysical necessity, possibility, final
\nreality of an evolutionary manifestation of this kind, but they do not need to
\nbe brought in now and here; for the time we are concerned only with its reality
\nto experience and with the processional significance of rebirth, with the patent
\nfact that we are a part of some kind of manifestation and move forward in the
\npress of some kind of evolution. We see a Power at work and seek whether in that
\npower there is a conscious Will, an ordered development and have first to
\ndiscover whether it is the blind result of an organised Chance or inconscient
\nself-compelled Law or the plan of a universal Intelligence or Wisdom. Once we
\nfind that there is a conscious Spirit of which this movement is one expression,
\nor even admit that as our working hypothesis, we are bound to go on and ask
\nwhether this developing order ceases with what man now is or is laden with
\nsomething more towards which it and he have to grow, an unfinished expression, a
\ngreater unfound term, and in that case it is evidently towards that greater
\nthing that man must be growing; to prepare it and to realise it must be the
\nstage beyond in his destiny. Towards that new step in the evolution his history
\nas a race must be subconsciently tending and the powers of the highest
\nindividuals half-consciently striving to be delivered of this greater birth; and
\nsince the ascending order of rebirth follows always the degrees of the
\nevolution, that too cannot be meant to stop short or shoot off abruptly into the
\nsuperconscient without any regard to the intended step. The relation of our
\nbirth to life on other levels of consciousness and to whatever transcendent
\nSuper-conscience there may be, are important problems, but their solution must
\nbe something in harmony with the intention of the Spirit in the universe; all
\nmust be part of a unity, and not an<\/p>\n

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\n
\n<\/div>\n

imbroglio
\nof spiritual incoherences and contradictions. Our first bridge from the known to
\nthe unknown on this line of thought must be to discover how far the yet
\nunfinished ladder of evolution can mount in the earth series. The whole
\nprocessional significance of rebirth may be wrapped up in that one yet
\nunattempted discovery.<\/p>\n

<\/span><\/p>\n

\nPage
\n\u2013 124<\/font> <\/font><\/p>\n

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

The Significance of Rebirth                           THE one question which through all its complexities is the sum of philosophy and to which all human enquiry…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-147","post","type-post","status-publish","format-standard","hentry","category-16-the-supramental-manifestation-volume-16","wpcat-5-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/147","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=147"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/147\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=147"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=147"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=147"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}