{"id":2158,"date":"2013-07-13T01:39:49","date_gmt":"2013-07-13T01:39:49","guid":{"rendered":"http:\/\/localhost\/?p=2158"},"modified":"2013-07-13T01:39:49","modified_gmt":"2013-07-13T01:39:49","slug":"66-chapter-xii-the-way-of-equality-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\/66-chapter-xii-the-way-of-equality-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-66_Chapter XII The Way of Equality.htm"},"content":{"rendered":"

<\/p>\n

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

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

\n\t\t\t <\/p>\n

\n\t\t\tThe Way of Equality
\n\t<\/font><\/b> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tI<\/font>T WILL<\/b> appear from the description of the complete and perfect equality that this equality has two sides. It must therefore be arrived at by two successive movements. One will liberate
\nus from the action of the lower nature and admit us to the calm peace of the divine being; the other will liberate us into the full
\nbeing and power of the higher nature and admit us to the equal poise and universality of a divine and infinite knowledge, will
\nof action, Ananda. The first may be described as a passive or negative equality, an equality of reception which fronts impassively the impacts and phenomena of existence and negates the dualities of the appearances and reactions which they impose on
\nus. The second is an active, a positive equality which accepts the phenomena of existence, but only as the manifestation of the one
\ndivine being and with an equal response to them which comes from the divine nature in us and transforms them into its hidden
\nvalues. The first lives in the peace of the one Brahman and puts away from it the nature of the active Ignorance. The second lives
\nin that peace, but also in the Ananda of the Divine and imposes on the life of the soul in nature the signs of the divine knowledge,
\npower and bliss of being. It is this double orientation united by the common principle which will determine the movement of
\nequality in the integral Yoga. <\/p>\n

\n\t\t\tThe effort towards a passive or purely receptive equality
\nmay start from three different principles or attitudes which all lead to the same result and ultimate consequence,
\n\u2014 endurance,
\nindifference and submission. The principle of endurance relies on the strength of the spirit within us to bear all the contacts,
\nimpacts, suggestions of this phenomenal Nature that besieges us on every side without being overborne by them and compelled to bear their emotional, sensational, dynamic, intellectual reactions. The outer mind in the lower nature has not this<\/p>\n

\n\t\t\t <\/p>\n

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\n\t\t\tstrength. Its strength is that of a limited force of
\n\t\t\tconsciousness which has to do the best it can with all that comes in
\n\t\t\tupon it or besieges it from the greater whirl of consciousness and
\n\t\t\tenergy which environs it on this plane of existence. That it can
\n\t\t\tmaintain itself at all and affirm its individual being in the
\n\t\t\tuniverse, is due indeed to the strength of the spirit within it, but
\n\t\t\tit cannot bring forward the whole of that strength or the infinity
\n\t\t\tof that force to meet the attacks of life; if it could, it would be
\n\t\t\tat once the equal and master of its world. In fact, it has to manage
\n\t\t\tas it can. It meets certain impacts and is able to assimilate,
\n\t\t\tequate or master them partially or completely, for a time or wholly,
\n\t\t\tand then it has in that degree the emotional and sensational
\n\t\t\treactions of joy, pleasure, satisfaction, liking, love, etc., or the
\n\t\t\tintellectual and mental reactions of acceptance, approval,
\n\t\t\tunderstanding, knowledge, preference, and on these its will seizes
\n\t\t\twith attraction, desire, the attempt to prolong, to repeat, to
\n\t\t\tcreate, to possess, to make them the pleasurable habit of its life.
\n\t\t\tOther impacts it meets, but finds them too strong for it or too
\n\t\t\tdissimilar and discordant or too weak to give it satisfaction; these
\n\t\t\tare things which it cannot bear or cannot equate with itself or
\n\t\t\tcannot assimilate, and it is obliged to give to them reactions of
\n\t\t\tgrief, pain, discomfort, dissatisfaction, disliking, disapproval,
\n\t\t\trejection, inability to understand or know, refusal of admission.
\n\t\t\tAgainst them it seeks to protect itself, to escape from them, to
\n\t\t\tavoid or minimise their recurrence; it has with regard to them
\n\t\t\tmovements of fear, anger, shrinking, horror, aversion, disgust,
\n\t\t\tshame, would gladly be delivered from them, but it cannot get away
\n\t\t\tfrom them, for it is bound to and even invites their causes and
\n\t\t\ttherefore the results; for these impacts are part of life, tangled
\n\t\t\tup with the things we desire, and the inability to deal with them is
\n\t\t\tpart of the imperfection of our nature. Other impacts again the
\n\t\t\tnormal mind succeeds in holding at bay or neutralising and to these
\n\t\t\tit has a natural reaction of indifference, insensibility or
\n\t\t\ttolerance which is neither positive acceptance and enjoyment nor
\n\t\t\trejection or suffering. To things, persons, happenings, ideas,
\n\t\t\tworkings, whatever presents itself to the mind, there are always
\n\t\t\tthese three kinds of reaction. At the same time, in spite of their <\/p>\n

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\n\t\t\tgenerality, there is nothing absolute about them; they form a
\nscheme for a habitual scale which is not precisely the same for all or even for the same mind at different times or in different
\nconditions. The same impact may arouse in it at one time and another the pleasurable or positive, the adverse or negative or
\nthe indifferent or neutral reactions. <\/p>\n

\n\t\t\tThe soul which seeks mastery may begin by turning upon
\nthese reactions the encountering and opposing force of a strong and equal endurance. Instead of seeking to protect itself from or
\nto shun and escape the unpleasant impacts it may confront them and teach itself to suffer and to bear them with perseverance,
\nwith fortitude, an increasing equanimity or an austere or calm acceptance. This attitude, this discipline brings out three results,
\nthree powers of the soul in relation to things. First, 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 and greater force of it or of its protracted incidence
\nto cause trouble, pain, grief, aversion or any other of the notes in the gamut of the unpleasant reactions. Secondly, it is found
\nthat the conscious nature divides itself into two 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 observes and is not troubled or affected by the
\npassion of this lower nature, does not accept it as its own, does not approve, sanction or participate. Then the lower nature
\nbegins to lose the force and power of its reactions, to submit to the suggestions of calm and strength from the higher reason
\nand will, and gradually that calm and strength take possession of the mental and emotional, even of the sensational, vital and
\nphysical being. This brings the third power and result, the power by this endurance and mastery, this separation and rejection of
\nthe lower nature, to get rid of the normal reactions and even, if we will, to remould all our modes of experience by the strength
\nof the spirit. This method is applied not only to the unpleasant, but also to the pleasant reactions; the soul refuses to give itself
\nup to or be carried away by them; it endures with calm the impacts which bring joy and pleasure; refuses to be excited by <\/p>\n

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\n\t\t\tthem 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 thought-mind in a calm reception of knowledge and of
\nlimitation of knowledge which refuses to be carried away by the fascination of this attractive or repelled by dislike for that
\nunaccustomed or unpalatable thought-suggestion and waits on the Truth with a detached observation which allows it to grow
\non the strong, disinterested, mastering will and reason. Thus the soul becomes gradually equal to all things, master of itself,
\nadequate to meet the world with a strong front in the mind and an undisturbed serenity of the spirit. <\/p>\n

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

\n\t\t\tFirst, it is found that the mind is voluntarily bound by the
\npetty joys and troubles of life and that in reality these can have no inner hold on it, if the soul simply chooses to cast off its
\nhabit of helpless determination by external and transient 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 the old habitual touches and the higher reason and
\n  <\/p>\n

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\n\t\t\twill which stand back to live in the indifferent calm of the spirit.
\nThere grows on us, in other words, an inner separate calm which watches the commotion of the lower members without taking
\npart in it or giving it any sanction. At first the higher reason and will may be often clouded, invaded, the mind carried away
\nby the incitation of the lower members, but eventually this calm becomes inexpugnable, permanent, not to be shaken by the most 
\nviolent touches, na duh<\/font>khena gurunā<\/font>pi vicā<\/font>lyate<\/i>. This inner soul
\nof calm regards the trouble of the outer mind with a detached superiority or a passing uninvolved indulgence such as might
\nbe given to the trivial joys and griefs of a child, it does not regard them as its own or as reposing on any permanent reality.
\nAnd, finally, the outer mind too accepts by degrees this calm and indifferent serenity; it ceases to be attracted by the things
\nthat attracted it or troubled by the griefs and pains to which it had the habit of attaching an unreal importance. Thus the
\nthird power comes, an all-pervading power of wide tranquillity and peace, a bliss of release from the siege of our imposed
\nfantastic self-torturing nature, the deep undisturbed exceeding happiness of the touch of the eternal and infinite replacing by
\nits permanence the strife and turmoil of impermanent things,  brahmasamsparś<\/font>am atyantam sukham aś<\/font>nute<\/i>. The soul is fixed  in the delight of the self,
\n\t\t\tā<\/font>tmaratih<\/i>, in the single and infinite
\n.<\/i> Ananda of the spirit and hunts no more after outward touches
\nand their griefs and pleasures. It observes the world only as the spectator of a play or action in which it is no longer compelled
\nto participate. <\/p>\n

\n\t\t\tThe third way is that of submission, which may be the Christian resignation founded on submission to the will of God, or an unegoistic acceptance of things and happenings as a manifestation of the universal Will in time, or a complete surrender of the person to the Divine, to the supreme Purusha. As the first
\nwas a way of the will and the second a way of knowledge, of the understanding reason, so this is a way of the temperament and
\nheart and very intimately connected with the principle of Bhakti. If it is pushed to the end, it arrives at the same result of a perfect
\nequality. For the knot of the ego is loosened and the personal  <\/p>\n

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\n\t\t\tclaim 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 either eager acceptance or troubled rejection,
\nrefer them to the Master of our being, concern ourselves less and less with their personal result to us and hold only one thing
\nof importance, to approach God, or to be in touch and tune with the universal and infinite Existence, or to be united with
\nthe Divine, his channel, instrument, servant, lover, rejoicing in him and in our relation with him and having no other object
\nor cause of joy or sorrow. Here too there may be for some time a division between the lower mind of habitual emotions and
\nthe higher psychical mind of love and self-giving, but eventually the former yields, changes, transforms itself, is swallowed up in
\nthe love, joy, delight of the Divine and has no other interests or attractions. Then all within is the equal peace and bliss of that
\nunion, the one silent bliss that passes understanding, the peace that abides untouched by the solicitation of lower things in the
\ndepths of our spiritual existence. <\/p>\n

\n\t\t\tThese three ways coincide in spite of their separate starting-points, first, by their inhibition of the normal reactions of the  mind to the touches of outward things, bā<\/font>hya-sparśā<\/font>n<\/i>, secondly,
\nby their separation of the self or spirit from the outward action of Nature. But it is evident that our perfection will be greater
\nand more embracingly complete, if we can have a more active equality which will enable us not only to draw back from or
\nconfront the world in a detached and separated calm, but to return upon it and possess it in the power of the calm and equal
\nSpirit. This is possible because the world, Nature, action are not in fact a quite separate thing, but a manifestation of the
\nSelf, the All-Soul, the Divine. The reactions of the normal mind are a degradation of the divine values which would but for this
\ndegradation make this truth evident to us, \u2014 a falsification, an ignorance which alters their workings, an ignorance which starts
\nfrom the involution of the Self in a blind material nescience. 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 calm, joy, knowledge, seeing will of the Spirit. When
\n  <\/p>\n

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\n\t\t\twe begin to do that, then the soul begins to have an equal joy
\nin the universe, an equal will dealing with all energies, an equal knowledge which takes possession of the spiritual truth behind
\nall the phenomena of this divine manifestation. It possesses the world as the Divine possesses it, in a fullness of the infinite light,
\npower and Ananda. <\/p>\n

\n\t\t\tAll this existence can therefore be approached by a Yoga of
\npositive and active in place of the negative and passive equality. This requires, first, a new knowledge which is the knowledge of
\nunity, \u2014 to see all things as oneself and to see all things in God and God in all things. There is then a will of equal acceptance
\nof all phenomena, all events, all happenings, all persons and forces as masks of the Self, movements of the one energy, results
\nof the one power in action, ruled by the one divine wisdom; and on the foundation of this will of greater knowledge there
\ngrows a strength to meet everything with an untroubled soul and mind. There must be an identification of myself with the
\nself of the universe, a vision and a feeling of oneness with all creatures, a perception of all forces and energies and results as
\nthe movement of this energy of my self and therefore intimately my own; not, obviously, of my ego-self which must be silenced,
\neliminated, cast away, \u2014 otherwise this perfection cannot come, \u2014 but of a greater impersonal or universal self with which I am
\nnow one. For my personality is now only one centre of action of that universal self, but a centre intimately in relation and unison
\nwith all other personalities and also with all those other things which are to us only impersonal objects and forces: but in fact
\nthey also are powers of the one impersonal Person (Purusha), God, Self and Spirit. My individuality is his and is no longer a
\nthing incompatible with or separated from universal being; it is itself universalised, a knower of the universal Ananda and one
\nwith and a lover of all that it knows, acts on and enjoys. 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 of the Divine. <\/p>\n

\n\t\t\tHere too we may describe three results or powers of the method. First, we develop this power of equal acceptance in
\n  <\/p>\n

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\n\t\t\tthe spirit and in the higher reason and will which respond to the
\nspiritual knowledge. But also we find that though the nature can be induced to take this general attitude, there is yet a struggle
\nbetween that higher reason and will and the lower mental being which clings to the old egoistic way of seeing the world and
\nreacting to its impacts. Then we find that these two, though at first confused, mingled together, alternating, acting on each
\nother, striving for possession, can be divided, the higher spiritual disengaged from the lower mental nature. But in this stage, while
\nthe mind is still subject to reactions of grief, trouble, an inferior joy and pleasure, there is an increased difficulty which does not
\nact to the same extent in a more sharply individualised Yoga. For not only does the mind feel its own troubles and difficulties,
\nbut it shares in the joys and griefs of others, vibrates to them in a poignant sympathy, feels their impacts with a subtle sensitiveness, makes them its own; not only so, but the difficulties of others are added to our own and the forces which oppose the
\nperfection act with a greater persistence, because they feel this movement to be an attack upon and an attempt to conquer their
\nuniversal kingdom and not merely the escape of an isolated soul from their empire. But finally, we find too that there comes a
\npower to surmount these difficulties; the higher reason and will impose themselves on the lower mind, which sensibly changes
\ninto the vast types of the spiritual nature; it takes even a delight in feeling, meeting and surmounting all troubles, obstacles and
\ndifficulties until they are eliminated by its own transformation. 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 manifestation. <\/p>\n

\n\t\t\tTo see how this positive method works, we may note very briefly its
\n\t\t\tprinciple in the three great powers of knowledge, will and feeling.
\n\t\t\tAll emotion, feeling, sensation is a way of the soul meeting and
\n\t\t\tputting effective values on the manifestations of the Self in
\n\t\t\tnature. But what the self feels is a universal delight, Ananda. The
\n\t\t\tsoul in the lower mind on the contrary gives it, as we have seen,
\n\t\t\tthree varying values of pain, pleasure and neutral indifference,
\n\t\t\twhich tone by gradations of less and more into each <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tother, and this gradation depends on the power of the individualised consciousness to meet, sense, assimilate, equate, master all that comes in on it from all of the greater self which it has by
\nseparative individualisation put outside of it and made as if not-self to its experience. But all the time, because of the greater Self
\nwithin us, there is a secret soul which takes delight in all these things and draws strength from and grows by all that touches
\nit, profits as much by adverse as by favourable experience. This can make itself felt by the outer desire soul, and that in fact is
\nwhy we have a delight in existing and can even take a certain kind of pleasure in struggle, suffering and the harsher colours of
\nexistence. But to get the universal Ananda all our instruments must learn to take not any partial or perverse, but the essential
\njoy of all things. In all things there is a principle of Ananda, which the understanding can seize on and the aesthesis feel as
\nthe taste of delight in them, their rasa<\/i>; but ordinarily they put upon them instead arbitrary, unequal and contrary values: they
\nhave to be led to perceive things in the light of the spirit and to transform these provisional values into the real, the equal
\nand essential, the spiritual rasa<\/i>. The life-principle is there to give this seizing of the principle of delight,
\nrasa-grahan<\/font>a<\/i>, the
\n\t\t\tform of a strong possessing enjoyment, bhoga<\/i>, which makes
\nthe whole life-being vibrate with it and accept and rejoice in it; but ordinarily it is not, owing to desire, equal to its task,
\nbut turns it into the three lower forms, \u2014 pain and pleasure, sukha-bhoga duh<\/font>kha-bhoga<\/i>, and that rejection of both which  we call insensibility or indifference. The prana or vital being
\nhas to be liberated from desire and its inequalities and to accept and turn into pure enjoyment the
\nrasa <\/i>which the understanding
\nand aesthesis perceive. Then there is no farther obstacle in the instruments to the third step by which all is changed into the
\nfull and pure ecstasy of the spiritual Ananda. <\/p>\n

\n\t\t\tIn the matter of knowledge, there are again three reactions
\nof the mind to things, ignorance, error and true knowledge. The positive equality will accept all three of them to start with
\nas movements of a self-manifestation which evolves out of ignorance through the partial or distorted knowledge which <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tis the cause of error to true knowledge. It will deal with the
\nignorance of the mind, as what it is psychologically, a clouded, veiled or wrapped-up state of the substance of consciousness in
\nwhich the knowledge of the all-knowing Self is hidden as if in a dark sheath; it will dwell on it by the mind and by the aid
\nof related truths already known, by the intelligence or by an intuitive concentration deliver the knowledge out of the veil of
\nthe ignorance. It will not attach itself only to the known or try to force all into its little frame, but will dwell on the known
\nand the unknown with an equal mind open to all possibility. So too it will deal with error; it will accept the tangled skein of
\ntruth and error, but attach itself to no opinion, rather seeking for the element of truth behind all opinions, the knowledge
\nconcealed within the error, \u2014 for all error is a disfiguration of some misunderstood fragments of truth and draws its vitality
\nfrom that and not from its misapprehension; it will accept, but not limit itself even by ascertained truths, but will always be
\nready for new knowledge and seek for a more and more integral, a more and more extended, reconciling, unifying wisdom. This
\ncan only come in its fullness by rising to the ideal supermind, and therefore the equal seeker of truth will not be attached to
\nthe intellect and its workings or think that all ends there, but be prepared to rise beyond, accepting each stage of ascent and
\nthe contributions of each power of his being, but only to lift them into a higher truth. He must accept everything, but cling to
\nnothing, be repelled by nothing however imperfect or however subversive of fixed notions, but also allow nothing to lay hold
\non him to the detriment of the free working of the Truth-Spirit. This equality of the intelligence is an essential condition for
\nrising to the higher supramental and spiritual knowledge. <\/p>\n

\n\t\t\tThe will in us, because it is the most generally forceful
\npower of our being, \u2014 there is a will of knowledge, a will of life, a will of emotion, a will acting in every part of our nature,
\n\u2014 takes many forms and returns various reactions to things, such as incapacity, limitation of power, mastery, or right will,
\nwrong or perverted will, neutral volition, \u2014 in the ethical mind virtue, sin and non-ethical volition,
\n\u2014 and others of the kind.
\n  <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tThese too the positive equality accepts as a tangle of provisional
\nvalues from which it must start, but which it must transform into universal mastery, into the will of the Truth and universal
\nRight, into the freedom of the divine Will in action. The equal will need not feel remorse, sorrow or discouragement over its stumblings; if these reactions occur in the habitual mentality, it will only see how far they indicate an imperfection and the
\nthing to be corrected, \u2014 for they are not always just indicators, \u2014 and so get beyond them to a calm and equal guidance. It will
\nsee that these stumblings themselves are necessary to experience and in the end steps towards the goal. Behind and within all that
\noccurs in ourselves and in the world, it will look for the divine meaning and the divine guidance; it will look beyond imposed
\nlimitations to the voluntary self-limitation of the universal Power by which it regulates its steps and gradations,
\n\u2014 imposed on
\nour ignorance, self-imposed in the divine knowledge, \u2014 and go beyond to unity with the illimitable power of the Divine. All
\nenergies and actions it will see as forces proceeding from the one Existence and their perversions as imperfections, inevitable
\nin the developing movement, of powers that were needed for that movement; it will therefore have charity for all imperfections,
\neven while pressing steadily towards a universal perfection. This equality will open the nature to the guidance of the divine and
\nuniversal Will and make it ready for that supramental action in which the power of the soul in us is luminously full of and one
\nwith the power of the supreme Spirit. <\/p>\n

\n\t\t\tThe integral Yoga will make use of both the passive and
\nthe active methods according to the need of the nature and the guidance of the inner spirit, the Antaryamin. It will not limit
\nitself by the passive way, for that would lead only to some individual quietistic salvation or negation of an active and universal
\nspiritual being which would be inconsistent with the totality of its aim. It will use the method of endurance, but not stop
\nshort with a detached strength and serenity, but move rather to a positive strength and mastery, in which endurance will no
\nlonger be needed, since the self will then be in a calm and powerful spontaneous possession of the universal energy and capable
\n   <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tof determining easily and happily all its reactions in the oneness
\nand the Ananda. It will use the method of impartial indifference, but not end in an aloof indifference to all things, but rather
\nmove towards a high-seated impartial acceptance of life strong to transform all experience into the greater values of the equal
\nspirit. It will use too temporarily resignation and submission, but by the full surrender of its personal being to the Divine it
\nwill attain to the all-possessing Ananda in which there is no need of resignation, to the perfect harmony with the universal which
\nis not merely an acquiescence, but an embracing oneness, to the perfect instrumentality and subjection of the natural self to the
\nDivine by which the Divine also is possessed by the individual spirit. It will use fully the positive method, but will go beyond
\nany individual acceptance of things which would have the effect of turning existence into a field only of the perfected individual
\nknowledge, power and Ananda. That it will have, but also it will have the oneness by which it can live in the existence of others
\nfor their sake and not only for its own and for their assistance and as one of their means, an associated and helping force in
\nthe movement towards the same perfection. It will live for the Divine, not shunning world-existence, not attached to the earth
\nor the heavens, not attached either to a supracosmic liberation, but equally one with the Divine in all his planes and able to live
\nin him equally in the Self and in the manifestation.   <\/p>\n

 <\/p>\n

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Chapter XII   The Way of Equality   IT WILL appear from the description of the complete and perfect equality that this equality has two…<\/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-2158","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\/2158","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=2158"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2158\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2158"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2158"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2158"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}