{"id":2141,"date":"2013-07-13T01:39:43","date_gmt":"2013-07-13T01:39:43","guid":{"rendered":"http:\/\/localhost\/?p=2141"},"modified":"2013-07-13T01:39:43","modified_gmt":"2013-07-13T01:39:43","slug":"36-chapter-xviii-the-soul-and-its-liberation-vol-23-24-the-synthesis-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/23-24-the-synthesis-of-yoga\/36-chapter-xviii-the-soul-and-its-liberation-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-36_Chapter XVIII The Soul and Its Liberation.htm"},"content":{"rendered":"

<\/p>\n

\n\n\n
\n\t\t\t<\/p>\n

\n\t\t\tChapter XVIII <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Soul and Its Liberation <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tW<\/font>E HAVE<\/b> now to pause and
\n\t\t\tconsider to what this acceptance of the relations of Purusha and
\n\t\t\tPrakriti commits us; for it means that the Yoga which we are
\n\t\t\tpursuing has for end none of the ordinary aims of humanity. It
\n\t\t\tneither accepts our earthly existence as it is, nor can be satisfied
\n\t\t\twith some kind of moral perfection or religious ecstasy, with a
\n\t\t\theaven beyond or with some dissolution of our being by which we get
\n\t\t\tsatisfactorily done with the trouble of existence. Our aim becomes
\n\t\t\tquite other; it is to live in the Divine, the Infinite, in God and
\n\t\t\tnot in any mere egoism and temporality, but at the same time not
\n\t\t\tapart from Nature, from our fellow-beings, from earth and the
\n\t\t\tmundane existence, any more than the Divine lives aloof from us and
\n\t\t\tthe world. He exists also in relation to the world and Nature and
\n\t\t\tall these beings, but with an absolute and inalienable power,
\n\t\t\tfreedom and self-knowledge. Our liberation and perfection is to
\n\t\t\ttranscend ignorance, bondage and weakness and live in Him in
\n\t\t\trelation to the world and Nature with the divine power, freedom and
\n\t\t\tself-knowledge. For the highest relation of the Soul to existence is
\n\t\t\tthe Purusha’s possession of Prakriti, when he is no longer ignorant
\n\t\t\tand subject to his nature, but knows, transcends, enjoys and
\n\t\t\tcontrols his manifested being and determines largely and freely what
\n\t\t\tshall be his self-expression. <\/p>\n

\n\t\t\tA oneness finding itself out in the variations of its own duality is
\n\t\t\tthe whole play of the soul with Nature in its cosmic birth and
\n\t\t\tbecoming. One Sachchidananda everywhere, self-existent, illimitable,
\n\t\t\ta unity indestructible by the utmost infinity of its own variations,
\n\t\t\tis the original truth of being for which our knowledge seeks and to
\n\t\t\tthat our subjective existence eventually arrives. From that all
\n\t\t\tother truths arise, upon that they are based, by that they are at
\n\t\t\tevery moment made possible and in that they in the end can know
\n\t\t\tthemselves and each other, are reconciled, <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>436<\/font>   \n\t\t\t<\/p>\n

\n

\n\t\t\tharmonised and justified. All relations in the world, even to its
\n\t\t\tgreatest and most shocking apparent discords, are relations of
\n\t\t\tsomething eternal to itself in its own universal existence; they are
\n\t\t\tnot anywhere or at any time collisions of disconnected beings who
\n\t\t\tmeet fortuitously or by some mechanical necessity of cosmic
\n\t\t\texistence. Therefore to get back to this eternal fact of oneness is
\n\t\t\tour essential act of self-knowledge; to live in it must be the
\n\t\t\teffective principle of our inner possession of our being and of our
\n\t\t\tright and ideal relations with the world. That is why we have had to
\n\t\t\tinsist first and foremost on oneness as the aim and in a way the
\n\t\t\twhole aim of our Yoga of knowledge. <\/p>\n

\n\t\t\tBut this unity works itself out everywhere and on every plane by an
\n\t\t\texecutive or practical truth of duality. The Eternal is the one
\n\t\t\tinfinite conscious Existence, Purusha, and not something inconscient
\n\t\t\tand mechanical; it exists eternally in its delight of the force of
\n\t\t\tits own conscious being founded in an equilibrium of unity; but it
\n\t\t\texists also in the no less eternal delight of its force of conscious
\n\t\t\tbeing at play with various creative self-experience in the universe.
\n\t\t\tJust as we ourselves are or can become aware of being always
\n\t\t\tsomething timeless, nameless, perpetual which we call our self and
\n\t\t\twhich constitutes the unity of all that we are, and yet
\n\t\t\tsimultaneously we have the various experience of what we do, think,
\n\t\t\twill, create, become, such too is the self-awareness of this Purusha
\n\t\t\tin the world. Only we, being at present limited and ego-bound mental
\n\t\t\tindividuals, have usually this experience in the ignorance and do
\n\t\t\tnot live in the self, but only look back at it or draw back to it
\n\t\t\tfrom time to time, while the Eternal has it in His infinite
\n\t\t\tself-knowledge, is eternally this self and looks from the fullness
\n\t\t\tof self-being at all this self-experience. He does not like us,
\n\t\t\tbound prisoners of the mind, conceive of His being as either a sort
\n\t\t\tof indefinite result and sum or else a high contradiction of
\n\t\t\tself-experience. The old philosophical quarrel between Being and
\n\t\t\tBecoming is not possible to the eternal self-knowledge. <\/p>\n

\n\t\t\tAn active force of conscious-being which realises itself in its
\n\t\t\tpowers of self-experience, its powers of knowledge, will,
\n\t\t\tself-delight, self-formulation with all their marvellous variations,
\n\t\t\tinversions, conservations and conversions of energy, even <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>437<\/font>   \n\t\t\t<\/p>\n

\n

\n\t\t\tperversions, is what we call Prakriti or
\n\t\t\tNature, in ourselves as in the cosmos. But behind this force of
\n\t\t\tvariation is the eternal equilibrium of the same force in an equal
\n\t\t\tunity which supports impartially, governs even as it has originated
\n\t\t\tthe variations and directs them to whatever aim of its self-delight
\n\t\t\tthe Being, the Purusha, has conceived in its consciousness and
\n\t\t\tdetermined by its will or power of consciousness. That is the divine
\n\t\t\tNature into unity with which we have to get back by our Yoga of
\n\t\t\tself-knowledge. We have to become the Purusha, Sachchidananda,
\n\t\t\tdelighting in a divine individual possession of its Prakriti and no
\n\t\t\tlonger mental beings subject to our egoistic nature. For that is the
\n\t\t\treal man, the supreme and integral self of the individual, and the
\n\t\t\tego is only a lower and partial manifestation of ourselves through
\n\t\t\twhich a certain limited and preparatory experience becomes possible
\n\t\t\tand is for a time indulged. But this indulgence of the lower being
\n\t\t\tis not our whole possibility; it is not the sole or crowning
\n\t\t\texperience for which we exist as human beings even in this material
\n\t\t\tworld. <\/p>\n

\n\t\t\tThis individual being of ours is that by which ignorance is possible
\n\t\t\tto self-conscious mind, but it is also that by which liberation into
\n\t\t\tthe spiritual being is possible and the enjoyment of divine
\n\t\t\timmortality. It is not the Eternal in His transcendence or in His
\n\t\t\tcosmic being who arrives at this immortality; it is the individual
\n\t\t\twho rises into self-knowledge, in him it is possessed and by him it
\n\t\t\tis made effective. All life, spiritual, mental or material, is the
\n\t\t\tplay of the soul with the possibilities of its nature; for without
\n\t\t\tthis play there can be no self-expression and no relative
\n\t\t\tself-experience. Even, then, in our realisation of all as our larger
\n\t\t\tself and in our oneness with God and other beings, this play can and
\n\t\t\tmust persist, unless we desire to cease from all self-expression and
\n\t\t\tall but a tranced and absorbed self-experience. But then it is in the
\n\t\t\tindividual being that this trance or this liberated play is
\n\t\t\trealised; the trance is this mental being’s immersion in the sole
\n\t\t\texperience of unity, the liberated play is the taking up of his mind
\n\t\t\tinto the spiritual being for the free realisation and delight of
\n\t\t\toneness. For the nature of the divine existence is to possess always
\n\t\t\tits unity, but to possess it also in  <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>438<\/font> \n\t\t\t<\/p>\n

\n

\n\t\t\tan infinite experience, from many standpoints, on many planes,
\n\t\t\tthrough many conscious powers or selves of itself, individualities \u2014
\n\t\t\tin our limited intellectual language \u2014 of the one conscious being.
\n\t\t\tEach one of us is one of these individualities. To stand away from
\n\t\t\tGod in limited ego, limited mind is to stand away from ourselves, to
\n\t\t\tbe unpossessed of our true individuality, to be the apparent and not
\n\t\t\tthe real individual; it is our power of ignorance. To be taken up
\n\t\t\tinto the divine Being and be aware of our spiritual, infinite and
\n\t\t\tuniversal consciousness as that in which we now live, is to possess
\n\t\t\tour supreme and integral self, our true individuality; it is our
\n\t\t\tpower of self-knowledge. <\/p>\n

\n\t\t\tBy knowing the eternal unity of these three powers of the eternal
\n\t\t\tmanifestation, God, Nature and the individual self, and their
\n\t\t\tintimate necessity to each other, we come to understand existence
\n\t\t\titself and all that in the appearances of the world now puzzles our
\n\t\t\tignorance. Our self-knowledge abolishes none of these things, it
\n\t\t\tabolishes only our ignorance and those circumstances proper to the
\n\t\t\tignorance which made us bound and subject to the egoistic
\n\t\t\tdeterminations of our nature. When we get back to our true being,
\n\t\t\tthe ego falls away from us; its place is taken by our supreme and
\n\t\t\tintegral self, the true individuality. As this supreme self it makes
\n\t\t\titself one with all beings and sees all world and Nature in its own
\n\t\t\tinfinity. What we mean by this is simply that our sense of separate
\n\t\t\texistence disappears into a consciousness of illimitable, undivided,
\n\t\t\tinfinite being in which we no longer feel bound to the name and form
\n\t\t\tand the particular mental and physical determinations of our present
\n\t\t\tbirth and becoming and are no longer separate from anything or
\n\t\t\tanyone in the universe. This was what the ancient thinkers called
\n\t\t\tthe Non-birth or the destruction of birth or Nirvana. At the same
\n\t\t\ttime we continue to live and act through our individual birth and
\n\t\t\tbecoming, but with a different knowledge and quite another kind of
\n\t\t\texperience; the world also continues, but we see it in our own being
\n\t\t\tand not as something external to it and other than ourselves. To be
\n\t\t\table to live permanently in this new consciousness of our real, our
\n\t\t\tintegral being is to attain liberation and enjoy immortality. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>439<\/font><\/p>\n

\n

\n\t\t\t Here there comes in the complication of the idea that immortality is
\n\t\t\tonly possible after death in other worlds, upon higher planes of
\n\t\t\texistence or that liberation must destroy all possibility of mental
\n\t\t\tor bodily living and annihilate the individual existence for ever in
\n\t\t\tan impersonal infinity. These ideas derive their strength from a
\n\t\t\tcertain justification in experience and a sort of necessity or
\n\t\t\tupward attraction felt by the soul when it shakes off the compelling
\n\t\t\tties of mind and matter. It is felt that these ties are inseparable
\n\t\t\tfrom all earthly living or from all mental existence. Death is the
\n\t\t\tking of the material world, for life seems to exist here only by
\n\t\t\tsubmission to death, by a constant dying; immortality has to be
\n\t\t\tconquered here with difficulty and seems to be in its nature a
\n\t\t\trejection of all death and therefore of all birth into the material
\n\t\t\tworld. The field of immortality must be in some immaterial plane, in
\n\t\t\tsome heavens where either the body does not exist or else is
\n\t\t\tdifferent and only a form of the soul or a secondary circumstance.
\n\t\t\tOn the other hand, it is felt by those who would go beyond
\n\t\t\timmortality even, that all planes and heavens are circumstances of
\n\t\t\tthe finite existence and the infinite self is void of all these
\n\t\t\tthings. They are dominated by a necessity to disappear into the
\n\t\t\timpersonal and infinite and an inability to equate in any way the
\n\t\t\tbliss of impersonal being with the soul’s delight in its becoming.
\n\t\t\tPhilosophies have been invented which justify to the intellect this
\n\t\t\tneed of immersion and disappearance; but what is really important
\n\t\t\tand decisive is the call of the Beyond, the need of the soul, its
\n\t\t\tdelight \u2014 in this case \u2014 in a sort of impersonal existence or
\n\t\t\tnon-existence. For what decides is the determining delight of the
\n\t\t\tPurusha, the relation which it wills to establish with its Prakriti,
\n\t\t\tthe experience at which it arrives as the result of the line it has
\n\t\t\tfollowed in the development of its individual self-experience among
\n\t\t\tall the various possibilities of its nature. Our intellectual
\n\t\t\tjustifications are only the account of that experience which we give
\n\t\t\tto the reason and the devices by which we help the mind to assent to
\n\t\t\tthe direction in which the soul is moving. <\/p>\n

\n\t\t\tThe cause of our world-existence is not, as our present experience
\n\t\t\tinduces us to believe, the ego; for the ego is only a  <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>440<\/font>  \n\t\t\t<\/p>\n

\n

\n\t\t\tresult and a circumstance of our mode of world-existence. It is a
\n\t\t\trelation which the many-souled Purusha has set up between
\n\t\t\tindividualised minds and bodies, a relation of self-defence and
\n\t\t\tmutual exclusion and aggression in order to have among all the
\n\t\t\tdependences of things in the world upon each other a possibility of
\n\t\t\tindependent mental and physical experience. But there can be no
\n\t\t\tabsolute independence upon these planes; impersonality which rejects
\n\t\t\tall mental and physical becoming is therefore the only possible
\n\t\t\tculmination of this exclusive movement: so only can an absolutely
\n\t\t\tindependent self-experience be achieved. The soul then seems to
\n\t\t\texist absolutely, independently in itself; it is
\n\u00af  \u00af<\/i> free in the sense of the Indian word, svā<\/font>dhī<\/font>na<\/i>, dependent
\n\t\t\tonly on itself, not dependent upon God and other beings. Therefore
\n\t\t\tin this experience God, personal self and other beings are all
\n\t\t\tdenied, cast away as distinctions of the ignorance. It is the ego
\n\t\t\trecognising its own insufficiency and abolishing both itself and its
\n\t\t\tcontraries that its own essential instinct of independent
\n\t\t\tself-experience may be accomplished; for it finds that its effort to
\n\t\t\tachieve it by relations with God and others is afflicted throughout
\n\t\t\twith a sentence of illusion, vanity and nullity. It ceases to admit
\n\t\t\tthem because by admitting them it becomes dependent on them; it
\n\t\t\tceases to admit its own persistence, because the persistence of ego
\n\t\t\tmeans the admission of that which it tries to exclude as not-self,
\n\t\t\tof the cosmos and other beings. The self-annihilation of the Buddhist
\n\t\t\tis in its nature absolute exclusion of all that the mental being
\n\t\t\tperceives; the self-immersion of the Adwaitin in his absolute being
\n\t\t\tis the self-same aim differently conceived: both are a supreme
\n\t\t\tself-assertion of the soul of its exclusive independence of
\n\t\t\tPrakriti. <\/p>\n

\n\t\t\tThe experience which we first arrive at by the sort of shortcut to
\n\t\t\tliberation which we have described as the movement of withdrawal,
\n\t\t\tassists this tendency. For it is a breaking of the ego and a
\n\t\t\trejection of the habits of the mentality we now possess; for that is
\n\t\t\tsubject to matter and the physical senses and conceives of things
\n\t\t\tonly as forms, objects, external phenomena and as names which we
\n\t\t\tattach to those forms. We are not aware directly of the subjective
\n\t\t\tlife of other beings except by analogy from our <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>441<\/font>  \n\t\t\t<\/p>\n

\n

\n\t\t\town and by inference or derivative
\n\t\t\tperception based upon their external signs of speech, action, etc.,
\n\t\t\twhich our minds translate into the terms of our own subjectivity.
\n\t\t\tWhen we break out from ego and physical mind into the infinity of
\n\t\t\tthe spirit, we still see the world and others as the mind has
\n\t\t\taccustomed us to see them, as names and forms; only in our new
\n\t\t\texperience of the direct and superior reality of spirit, they lose
\n\t\t\tthat direct objective reality and that indirect subjective reality
\n\t\t\tof their own which they had to the mind. They seem to be quite the
\n\t\t\topposite of the truer reality we now experience; our mentality,
\n\t\t\tstilled and indifferent, no longer strives to know and make real to
\n\t\t\titself those intermediate terms which exist in them as in us and the
\n\t\t\tknowledge of which has for its utility to bridge over the gulf
\n\t\t\tbetween the spiritual self and the objective phenomena of the world.
\n\t\t\tWe are satisfied with the blissful infinite impersonality of a pure
\n\t\t\tspiritual existence; nothing else and nobody else any longer matters
\n\t\t\tto us. What the physical senses show to us and what the mind
\n\t\t\tperceives and conceives about them and so imperfectly and
\n\t\t\ttransiently delights in, seems now unreal and worthless; we are not
\n\t\t\tand do not care to be in possession of the intermediate truths of
\n\t\t\tbeing through which these things are enjoyed by the One and possess
\n\t\t\tfor Him that value of His being and delight which makes, as we might
\n\t\t\tsay, cosmic existence a thing beautiful to Him and worth
\n\t\t\tmanifesting. We can no longer share in God’s delight in the world;
\n\t\t\ton the contrary it looks to us as if the Eternal had degraded itself
\n\t\t\tby admitting into the purity of its being the gross nature of Matter
\n\t\t\tor had falsified the truth of its being by imagining vain names and
\n\t\t\tunreal forms. Or else if we perceive at all that delight, it is with
\n\t\t\ta far-off detachment which prevents us from participating in it with
\n\t\t\tany sense of intimate possession, or it is with an attraction to the
\n\t\t\tsuperior delight of an absorbed and exclusive self-experience which
\n\t\t\tdoes not allow us to stay any longer in these lower terms than we
\n\t\t\tare compelled to stay by the continuance of our physical life and
\n\t\t\tbody. <\/p>\n

\n\t\t\tBut if either in the course of our Yoga or as the result of a free
\n\t\t\treturn of our realised Self upon the world and a free repossession
\n\t\t\tof its Prakriti by the Purusha in us, we become <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>442<\/font>   \n\t\t\t<\/p>\n

\n

\n\t\t\tconscious not only of the bodies and outward self-expression of
\n\t\t\tothers, but intimately of their inner being, their minds, their
\n\t\t\tsouls and that in them of which their own surface minds are not
\n\t\t\taware, then we see the real Being in them also and we see them as
\n\t\t\tselves of our Self and not as mere names and forms. They become to
\n\t\t\tus realities of the Eternal. Our minds are no longer subject to the
\n\t\t\tdelusion of trivial unworthiness or the illusion of unreality. The
\n\t\t\tmaterial life loses indeed for us its old absorbing value, but finds
\n\t\t\tthe greater value which it has for the divine Purusha; regarded no
\n\t\t\tlonger as the sole term of our becoming, but as merely having a
\n\t\t\tsubordinate value in relation to the higher terms of mind and
\n\t\t\tspirit, it increases by that diminution instead of losing in value.
\n\t\t\tWe see that our material being, life, nature are only one poise of
\n\t\t\tthe Purusha in relation to its Prakriti and that their true purpose
\n\t\t\tand importance can only be appreciated when they are seen not as a
\n\t\t\tthing in itself, but as dependent on higher poises by which they are
\n\t\t\tsupported; from those superior relations they derive their meaning
\n\t\t\tand, therefore, by conscious union with them they can fulfil all
\n\t\t\ttheir valid tendencies and aims. Life then becomes justified to us
\n\t\t\tand no longer stultified by the possession of liberated
\n\t\t\tself-knowledge. <\/p>\n

\n\t\t\tThis larger integral knowledge and freedom liberates in the end and
\n\t\t\tfulfils our whole existence. When we possess it, we see why our
\n\t\t\texistence moves between these three terms of God, ourselves and the
\n\t\t\tworld; we no longer see them or any of them in opposition to each
\n\t\t\tother, inconsistent, incompatible, nor do we on the other hand
\n\t\t\tregard them as terms of our ignorance which all disappear at last
\n\t\t\tinto a pure impersonal unity. We perceive their necessity as terms
\n\t\t\trather of our self-fulfilment which preserve their value after
\n\t\t\tliberation or rather find then only their real value. We have no
\n\t\t\tlonger the experience of our existence as exclusive of the other
\n\t\t\texistences which make up by our relations with them our experience
\n\t\t\tof the world; in this new consciousness they are all contained in
\n\t\t\tourselves and we in them. They and we are no longer so many mutually
\n\t\t\texclusive egos each seeking its own independent fulfilment or
\n\t\t\tself-transcendence and ultimately aiming at nothing else; they are
\n\t\t\tall the Eternal and the self in <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>443<\/font>  \n\t\t\t<\/p>\n

\n

\n\t\t\teach secretly embraces all in itself and
\n\t\t\tseeks in various ways to make that higher truth of its unity
\n\t\t\tapparent and effective in its terrestrial being. Not mutual
\n\t\t\texclusiveness, but mutual inclusiveness is the divine truth of our
\n\t\t\tindividuality, love the higher law and not an independent
\n\t\t\tself-fulfilment. <\/p>\n

\n\t\t\tThe Purusha who is our real being is always independent and master
\n\t\t\tof Prakriti and at this independence we are rightly seeking to
\n\t\t\tarrive; that is the utility of the egoistic movement and its
\n\t\t\tself-transcendence, but its right fulfilment is not in making
\n\t\t\tabsolute the ego’s principle of independent existence, but in
\n\t\t\tarriving at this other highest poise of the Purusha with regard to
\n\t\t\tits Prakriti. There there is transcendence of Nature, but also
\n\t\t\tpossession of Nature, perfect fulfilment of our individuality, but
\n\t\t\talso perfect fulfilment of our relations with the world and with
\n\t\t\tothers. Therefore an individual salvation in heavens beyond careless
\n\t\t\tof the earth is not our highest objective; the liberation and
\n\t\t\tself-fulfilment of others is as much our own concern, \u2014 we might
\n\t\t\talmost say, our divine self-interest, \u2014 as our own liberation.
\n\t\t\tOtherwise our unity with others would have no effective meaning. To
\n\t\t\tconquer the lures of egoistic existence in this world is our first
\n\t\t\tvictory over ourselves; to conquer the lure of individual happiness
\n\t\t\tin heavens beyond is our second victory; to conquer the highest lure
\n\t\t\tof escape from life and a self-absorbed bliss in the impersonal
\n\t\t\tinfinity is the last and greatest victory. Then are we rid of all
\n\t\t\tindividual exclusiveness and possessed of our entire spiritual
\n\t\t\tfreedom. <\/p>\n

\n\t\t\tThe state of the liberated soul is that of the Purusha who is for
\n\t\t\tever free. Its consciousness is a transcendence and an
\n\t\t\tall-comprehending unity. Its self-knowledge does not get rid of all
\n\t\t\tthe terms of self-knowledge, but unifies and harmonises all things
\n\t\t\tin God and in the divine nature. The intense religious ecstasy which
\n\t\t\tknows only God and ourselves and shuts out all else, is only to it
\n\t\t\tan intimate experience which prepares it for sharing in the embrace
\n\t\t\tof the divine Love and Delight around all creatures. A heavenly
\n\t\t\tbliss which unites God and ourselves and the blest, but enables us
\n\t\t\tto look with a remote indifference on the unblest and their
\n\t\t\tsufferings is not possible to the perfect  <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>444<\/font>\n\t\t\t<\/p>\n

\n

\n\t\t\tsoul; for these also are its selves; free individually from suffering
\n\t\t\tand ignorance, it must naturally turn to draw them also towards its
\n\t\t\tfreedom. On the other hand any absorption in the relations between
\n\t\t\tself and others and the world to the exclusion of God and the Beyond
\n\t\t\tis still more impossible, and therefore it cannot be limited by the
\n\t\t\tearth or even by the highest and most altruistic relations of man
\n\t\t\twith man. Its activity or its culmination is not to efface and
\n\t\t\tutterly deny itself for the sake of others, but to fulfil itself in
\n\t\t\tGod-possession, freedom and divine bliss that in and by its
\n\t\t\tfulfilment others too may be fulfilled. For it is in God alone, by
\n\t\t\tthe possession of the Divine only that all the discords of life can
\n\t\t\tbe resolved, and therefore the raising of men towards the Divine is
\n\t\t\tin the end the one effective way of helping mankind. All the other
\n\t\t\tactivities and realisations of our self-experience have their use
\n\t\t\tand power, but in the end these crowded sidetracks or these lonely
\n\t\t\tpaths must circle round to converge into the wideness of the
\n\t\t\tintegral way by which the liberated soul transcends all, embraces
\n\t\t\tall and becomes the promise and the power of the fulfilment of all
\n\t\t\tin their manifested being of the Divine.   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>445<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter XVIII   The Soul and Its Liberation   WE HAVE now to pause and consider to what this acceptance of the relations of Purusha…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[46],"tags":[],"class_list":["post-2141","post","type-post","status-publish","format-standard","hentry","category-23-24-the-synthesis-of-yoga","wpcat-46-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2141","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=2141"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2141\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2141"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2141"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2141"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}