{"id":2203,"date":"2013-07-13T01:40:06","date_gmt":"2013-07-13T01:40:06","guid":{"rendered":"http:\/\/localhost\/?p=2203"},"modified":"2013-07-13T01:40:06","modified_gmt":"2013-07-13T01:40:06","slug":"69-chapter-xv-soul-force-and-the-fourfold-personality-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\/69-chapter-xv-soul-force-and-the-fourfold-personality-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-69_Chapter XV Soul-Force and the Fourfold Personality.htm"},"content":{"rendered":"

<\/p>\n

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

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

\n\t\t\t <\/p>\n

\n\t\t\tSoul-Force and the Fourfold
\nPersonality<\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tT<\/font>HE PERFECTING<\/b> of the normal mind, heart, prana and body gives us only the perfection of the psycho-physical
\nmachine we have to use and creates certain right instrumental conditions for a divine life and works lived and done with
\na purer, greater, clearer power and knowledge. The next question is that of the Force which is poured into the instruments,
\nkaran<\/font>a<\/i>,
\n\t\t\tand the One who works it for his universal ends. The force at
\nwork in us must be the manifest divine Shakti, the supreme or the universal Force unveiled in the liberated individual being,  parā<\/font> prakr<\/font>tir jī<\/font>vabhū<\/font>tā<\/font><\/i>, who will be the doer of all the action 
\nand the power of this divine life, kartā<\/font><\/i>. The One behind this force will be the Ishwara, the Master of all being, with whom all
\nour existence will be in our perfection a Yoga at once of oneness in being and of union in various relations of the soul and its
\nnature with the Godhead who is seated within us and in whom too we live, move and have our being. It is this Shakti with the
\nIshwara in her or behind her whose divine presence and way we have to call into all our being and life. For without this divine
\npresence and this greater working there can be no siddhi of the power of the nature. <\/p>\n

\n\t\t\tAll the action of man in life is a nexus of the presence of the soul and the workings of Nature, Purusha and Prakriti. The
\npresence and influence of the Purusha represents itself in nature as a certain power of our being which we may call for our immediate purpose soul-force; and it is always this soul-force which supports all the workings of the powers of the reason, the mind,
\nlife and body and determines the cast of our conscious being and the type of our nature. The normal ordinarily developed man
\npossesses it in a subdued, a modified, a mechanised, submerged  <\/p>\n

\n\t\t\t <\/p>\n

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\n  <\/p>\n

\n

\n\t\tform as temperament and character; but that is only its most
\noutward mould in which Purusha, the conscious soul or being, seems to be limited, conditioned and given some shape by the
\nmechanical Prakriti. The soul flows into whatever moulds of intellectual, ethical, aesthetic, dynamic, vital and physical mind
\nand type the developing nature takes and can act only in the way this formed Prakriti lays on it and move in its narrow groove
\nor relatively wider circle. The man is then sattwic, rajasic or tamasic or a mixture of these qualities and his temperament is
\nonly a sort of subtler soul-colour which has been given to the major prominent operation of these fixed modes of his nature.
\nMen of a stronger force get more of the soul-power to the surface and develop what we call a strong or great personality,
\nthey have in them something of the Vibhuti as described by the Gita, vibhū<\/font>timat sattvam
\n\t\t\tśrī<\/font>imad
\n\t\t\tū<\/font>rjitam eva vā<\/font><\/i>, a higher power
\nof being often touched with or sometimes full of some divine afflatus or more than ordinary manifestation of the Godhead
\nwhich is indeed present in all, even in the weakest or most clouded living being, but here some special force of it begins
\nto come out from behind the veil of the average humanity, and there is something beautiful, attractive, splendid or powerful in
\nthese exceptional persons which shines out in their personality, character, life and work. These men too work in the type of
\ntheir nature-force according to its gunas, but there is something evident in them and yet not easily analysable which is in reality
\na direct power of the Self and spirit using to strong purpose the mould and direction of the nature. The nature itself thereby rises
\nto or towards a higher grade of its being. Much in the working of the Force may seem egoistic or even perverse, but it is still the
\ntouch of the Godhead behind, whatever Daivic, Asuric or even Rakshasic form it
\n\t\t\tmay take, which drives the Prakriti and uses it for its own greater
\n\t\t\tpurpose. A still more developed power of the being will bring out
\n\t\t\tthe real character of this spiritual presence and it will then be
\n\t\t\tseen as something impersonal and self-existent and self-empowered, a
\n\t\t\tsheer soul-force which is other than the mind-force, life-force,
\n\t\t\tforce of intelligence, but drives them and, even while following to
\n\t\t\ta certain extent their <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\tmould of working, guna, type of nature, yet puts its stamp of an
\ninitial transcendence, impersonality, pure fire of spirit, a something beyond the gunas of our normal nature. When the spirit
\nin us is free, then what was behind this soul-force comes out in all its light, beauty and greatness, the Spirit, the Godhead who
\nmakes the nature and soul of man his foundation and living representative in cosmic being and mind, action and life. <\/p>\n

\n\t\t\tThe Godhead, the spirit manifested in Nature appears in a sea of infinite quality, Ananta-guna. But the executive or mechanical Prakriti is of the threefold guna, sattwa, rajas, tamas, and the Ananta-guna, the spiritual play of infinite quality, modifies itself in this mechanical nature into the type of these three gunas. And in the soul-force in man this Godhead in Nature  represents itself as a fourfold effective Power, catur-vyū<\/font>ha<\/i>, a
\nPower for knowledge, a Power for strength, a Power for mutuality and active and productive relation and interchange, a
\nPower for works and labour and service, and its presence casts all human life into a nexus and inner and outer operation of
\nthese four things. The ancient thought of India conscious of this fourfold type of active human personality and nature built
\nout of it the four types of the Brahmana, Kshatriya, Vaishya and Shudra, each with its spiritual turn, ethical ideal, suitable
\nupbringing, fixed function in society and place in the evolutionary scale of the spirit. As always tends to be the case when
\nwe too much externalise and mechanise the more subtle truths of our nature, this became a hard and fast system inconsistent
\nwith the freedom and variability and complexity of the finer developing spirit in man. Nevertheless the truth behind it exists
\nand is one of some considerable importance in the perfection of our power of nature; but we have to take it in its inner aspects,
\nfirst, personality, character, temperament, soul-type, then the soul-force which lies behind them and wears these forms, and
\nlastly the play of the free spiritual Shakti in which they find their culmination and unity beyond all modes. For the crude external
\nidea that a man is born as a Brahmana, Kshatriya, Vaishya or Shudra and that alone, is not a psychological truth of our being.
\nThe psychological fact is that there are these four active powers  <\/p>\n

\n\t\t\t <\/p>\n

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\n <\/p>\n

\n

\n\t\t\tand tendencies of the Spirit and its executive Shakti within us
\nand the predominance of one or the other in the more well-formed part of our personality gives us our main tendencies,
\ndominant qualities and capacities, effective turn in action and life. But they are more or less present in all men, here manifest,
\nthere latent, here developed, there subdued and depressed or subordinate, and in the perfect man will be raised up to a fullness
\nand harmony which in the spiritual freedom will burst out into the free play of the infinite quality of the spirit in the inner and
\nouter life and in the self-enjoying creative play of the Purusha with his and the world’s Nature-Power. <\/p>\n

\n\t\t\tThe most outward psychological form of these things is the mould or trend of the nature towards certain dominant tendencies, capacities, characteristics, form of active power, quality of the mind and inner life, cultural personality or type. The turn
\nis often towards the predominance of the intellectual element and the capacities which make for the seeking and finding of
\nknowledge and an intellectual creation or formativeness and a preoccupation with ideas and the study of ideas or of life and
\nthe information and development of the reflective intelligence. According to the grade of the development there is produced
\nsuccessively the make and character of the man of active, open, inquiring intelligence, then the intellectual and, last, the thinker,
\nsage, great mind of knowledge. The soul-powers which make their appearance by a considerable development of this temperament, personality, soul-type, are a mind of light more and more open to all ideas and knowledge and incomings of Truth;
\na hunger and passion for knowledge, for its growth in ourselves, for its communication to others, for its reign in the world, the
\nreign of reason and right and truth and justice and, on a higher level of the harmony of our greater being, the reign of the spirit
\nand its universal unity and light and love; a power of this light in the mind and will which makes all the life subject to reason and
\nits right and truth or to the spirit and spiritual right and truth and subdues the lower members to their greater law; a poise
\nin the temperament turned from the first to patience, steady musing and calm, to reflection, to meditation, which dominates <\/p>\n

\n\t\t\t <\/p>\n

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\n <\/p>\n

\n

\n\t\t\tand quiets the turmoil of the will and passions and makes for
\nhigh thinking and pure living, founds the self-governed sattwic mind, grows into a more and more mild, lofty, impersonalised
\nand universalised personality. This is the ideal character and soul-power of the Brahmana, the priest of knowledge. If it is not
\nthere in all its sides, we have the imperfections or perversions of the type, a mere intellectuality or curiosity for ideas without
\nethical or other elevation, a narrow concentration on some kind of intellectual activity without the greater needed openness of
\nmind, soul and spirit, or the arrogance and exclusiveness of the intellectual shut up in his intellectuality, or an ineffective idealism without any hold on life, or any other of the characteristic incompletenesses and limitations of the intellectual, religious,
\nscientific or philosophic mind. These are stoppings short on the way or temporary exclusive concentrations, but a fullness of
\nthe divine soul and power of truth and knowledge in man is the perfection of this Dharma or Swabhava, the accomplished
\nBrahminhood of the complete Brahmana. <\/p>\n

\n\t\t\tOn the other hand the turn of the nature may be to the
\npredominance of the will-force and the capacities which make for strength, energy, courage, leadership, protection, rule, victory in every kind of battle, a creative and formative action, the will-power which lays its hold on the material of life and on
\nthe wills of other men and compels the environment into the shapes which the Shakti within us seeks to impose on life or acts
\npowerfully according to the work to be done to maintain what is in being or to destroy it and make clear the paths of the world or
\nto bring out into definite shape what is to be. This may be there in lesser or greater power or form and according to its grade and
\nforce we have successively the mere fighter or man of action, the man of self-imposing active will and personality and the ruler,
\nconqueror, leader of a cause, creator, founder in whatever field of the active formation of life. The various imperfections of the
\nsoul and mind produce many imperfections and perversities of this type, \u2014 the man of mere brute force of will, the worshipper of power without any other ideal or higher purpose, the selfish, dominant personality, the aggressive violent rajasic man, <\/p>\n

\n\t\t\t <\/p>\n

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\n <\/p>\n

\n

\n\t\tthe grandiose egoist, the Titan, Asura, Rakshasa. But the soul-powers to which this type of nature opens on its higher grades are as necessary as those of the Brahmana to the perfection of
\nour human nature. The high fearlessness which no danger or difficulty can daunt and which feels its power equal to meet and
\nface and bear whatever assault of man or fortune or adverse gods, the dynamic audacity and daring which shrinks from no
\nadventure or enterprise as beyond the powers of a human soul free from disabling weakness and fear, the love of honour which
\nwould scale the heights of the highest nobility of man and stoop to nothing little, base, vulgar or weak, but maintains untainted
\nthe ideal of high courage, chivalry, truth, straightforwardness, sacrifice of the lower to the higher self, helpfulness to men,
\nunflinching resistance to injustice and oppression, self-control and mastery, noble leading, warrior-hood and captainship of the
\njourney and the battle, the high self-confidence of power, capacity, character and courage indispensable to the man of action,
\n\u2014 these are the things that build the make of the Kshatriya. To carry these things to their highest degree and give them a certain
\ndivine fullness, purity and grandeur is the perfection of those who have this Swabhava and follow this Dharma. <\/p>\n

\n\t\t\tA third turn is one that brings out into relief the practical arranging intelligence and the instinct of life to produce, exchange,
\npossess, enjoy, contrive, put things in order and balance, spend itself and get and give and take, work out to the best advantage
\nthe active relations of existence. In its outward action it is this power that appears as the skilful devising intelligence, the legal,
\nprofessional, commercial, industrial, economical, practical and scientific, mechanical, technical and utilitarian mind. This nature
\nis accompanied at the normal level of its fullness by a general temperament which is at once grasping and generous, prone to
\namass and treasure, to enjoy, show and use, bent upon efficient exploitation of the world or its surroundings, but well capable
\ntoo of practical philanthropy, humanity, ordered benevolence, orderly and ethical by rule but without any high distinction of
\nthe finer ethical spirit, a mind of the middle levels, not straining towards the heights, not great to break and create noble moulds <\/p>\n

\n\t\t\t <\/p>\n

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\n <\/p>\n

\n

\n\t\t\tof life, but marked by capacity, adaptation and measure. The
\npowers, limitations and perversions of this type are familiar to us on a large scale, because this is the very spirit which has made
\nour modern commercial and industrial civilisation. But if we look at the greater inner capacities and soul-values, we shall find
\nthat here also there are things that enter into the completeness of human perfection. The Power that thus outwardly expresses
\nitself on our present lower levels is one that can throw itself out in the great utilities of life and at its freest and widest makes, not
\nfor oneness and identity which is the highest reach of knowledge or the mastery and spiritual kingship which is the highest reach
\nof strength, but still for something which is also essential to the wholeness of existence, equal mutuality and the exchange of soul with soul and life with life. Its powers are, first, a skill, kauś<\/font>ala<\/i>,
\nwhich fashions and obeys law, recognises the uses and limits of relations, adapts itself to settled and developing movements,
\nproduces and perfects the outer technique of creation and action and life, assures possession and proceeds from possession to
\ngrowth, is watchful over order and careful in progress and makes the most of the material of existence and its means and ends;
\nthen a power of self-spending skilful in lavishness and skilful in economy, which recognises the great law of interchange and
\namasses in order to throw out in a large return, increasing the currents of interchange and the fruitfulness of existence; a power
\nof giving and ample creative liberality, mutual helpfulness and utility to others which becomes the source in an open soul of
\njust beneficence, humanitarianism, altruism of a practical kind; finally, a power of enjoyment, a productive, possessive, active
\nopulence luxurious of the prolific Ananda of existence. A largeness of mutuality, a generous fullness of the relations of life, a
\nlavish self-spending and return and ample interchange between existence and existence, a full enjoyment and use of the rhythm
\nand balance of fruitful and productive life are the perfection of those who have this Swabhava and follow this Dharma. <\/p>\n

\n\t\t\tThe other turn is towards work and service. This was in the old order the dharma or soul-type of the Shudra and the Shudra
\nin that order was considered as not one of the twice-born, but   <\/p>\n

\n\t\t\t <\/p>\n

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

\n

\n\t\t\tan inferior type. A more recent consideration of the values of
\nexistence lays stress on the dignity of labour and sees in its toil the bed-rock of the relations between man and man. There is a
\ntruth in both attitudes. For this force in the material world is at once in its necessity the foundation of material existence or
\nrather that on which it moves, the feet of the creator Brahma in the old parable, and in its primal state not uplifted by knowledge, mutuality or strength a thing which reposes on instinct, desire and inertia. The well-developed Shudra soul-type has the
\ninstinct of toil and the capacity of labour and service; but toil as opposed to easy or natural action is a thing imposed on the
\nnatural man which he bears because without it he cannot assure his existence or get his desires and he has to force himself or be
\nforced by others or circumstances to spend himself in work. The natural Shudra works not from a sense of the dignity of labour
\nor from the enthusiasm of service, \u2014 though that comes by the cultivation of his dharma, \u2014 not as the man of knowledge for
\nthe joy or gain of knowledge, not from a sense of honour, nor as the born craftsman or artist for love of his work or ardour for the
\nbeauty of its technique, nor from an ordered sense of mutuality or large utility, but for the maintenance of his existence and
\ngratification of his primal wants, and when these are satisfied, he indulges, if left to himself, his natural indolence, the indolence
\nwhich is normal to the tamasic quality in all of us, but comes out most clearly in the uncompelled primitive man, the savage.
\nThe unregenerated Shudra is born therefore for service rather than for free labour and his temperament is prone to an inert
\nignorance, a gross unthinking self-indulgence of the instincts, a servility, an unreflective obedience and mechanical discharge
\nof duty varied by indolence, evasion, spasmodic revolt, an instinctive and uninformed life. The ancients held that all men
\nare born in their lower nature as Shudras and only regenerated by ethical and spiritual culture, but in their highest inner self
\nare Brahmanas capable of the full spirit and godhead, a theory which is not far perhaps from the psychological truth of our
\nnature. <\/p>\n

\n\t\t\tAnd yet when the soul develops, it is in this Swabhava and
\n  <\/p>\n

\n\t\t\t <\/p>\n

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

\n

\n\t\t\tDharma of work and service that there are found some of the
\nmost necessary and beautiful elements of our greatest perfection and the key to much of the secret of the highest spiritual evolution.
\n\t\t\tFor the soul powers that belong to the full development of this
\n\t\t\tforce in us are of the greatest importance, \u2014 the power of service
\n\t\t\tto others, the will to make our life a thing of work and use to God
\n\t\t\tand man, to obey and follow and accept whatever great influence and
\n\t\t\tneedful discipline, the love which consecrates service, a love which
\n\t\t\tasks for no return, but spends itself for the satisfaction of that
\n\t\t\twhich we love, the power to bring down this love and service into
\n\t\t\tthe physical field and the desire to give our body and life as well
\n\t\t\tas our soul and mind and will and capacity to God and man, and, as a
\n\t\t\tresult, the power of complete self\u00af<\/i> surrender,
\n\t\t\tā<\/font>tma-samarpan<\/font>a<\/i>, which transferred to the spiritual
\n.<\/i> life becomes one of the greatest most revealing keys to freedom
\nand perfection. In these things lies the perfection of this Dharma and the nobility of this Swabhava. Man could not be perfect and
\ncomplete if he had not this element of nature in him to raise to its divine power. <\/p>\n

\n\t\t\tNone of these four types of personality can be complete even in its own field if it does not bring into it something of
\nthe other qualities. The man of knowledge cannot serve Truth with freedom and perfection, if he has not intellectual and moral
\ncourage, will, audacity, the strength to open and conquer new kingdoms, otherwise he becomes a slave of the limited intellect
\nor a servant or at most a ritual priest of only an established knowledge,\u00b9<\/font> \u2014 cannot use his knowledge to the best advantage
\nunless he has the adaptive skill to work out its truths for the practice of life, otherwise he lives only in the idea, \u2014 cannot
\nmake the entire consecration of his knowledge unless he has the spirit of service to humanity, to the Godhead in man and the
\nMaster of his being. The man of power must illumine and uplift and govern his force and strength by knowledge, light of reason
\nor religion or the spirit, otherwise he becomes the mere forceful <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t\u00b9<\/font>
\nThat perhaps is why it was the Kshatriya bringing his courage, audacity, spirit of conquest into the fields of intuitive knowledge and spiritual experience who first discovered
\nthe great truths of Vedanta. <\/font> <\/p>\n

\n\t\t\t <\/p>\n

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\n  <\/p>\n

\n

\n\t\t\tAsura, \u2014 must have the skill which will help him best to use
\nand administer and regulate his strength and make it creative and fruitful and adapted to his relations with others, otherwise
\nit becomes a mere drive of force across the field of life, a storm that passes and devastates more than it constructs, \u2014 must be
\ncapable too of obedience and make the use of his strength a service to God and the world, otherwise he becomes a selfish
\ndominator, tyrant, brutal compeller of men’s souls and bodies. The man of productive mind and work must have an open inquiring mind and ideas and knowledge, otherwise he moves in the routine of his functions without expansive growth, must
\nhave courage and enterprise, must bring a spirit of service into his getting and production, in order that he may not only get but
\ngive, not only amass and enjoy his own life, but consciously help the fruitfulness and fullness of the surrounding life by which he
\nprofits. The man of labour and service becomes a helpless drudge and slave of society if he does not bring knowledge and honour
\nand aspiration and skill into his work, since only so can he rise by an opening mind and will and understanding usefulness to the
\nhigher dharmas. But the greater perfection of man comes when he enlarges himself to include all these powers, even though one
\nof them may lead the others, and opens his nature more and more into the rounded fullness and universal capacity of the fourfold
\nspirit. Man is not cut out into an exclusive type of one of these dharmas, but all these powers are in him at work at first in an ill-formed confusion, but he gives shape to one or another in birth after birth, progresses from one to the other even in the same life
\nand goes on towards the total development of his inner existence. Our life itself is at once an inquiry after truth and knowledge, a
\nstruggle and battle of our will with ourselves and surrounding forces, a constant production, adaptation, application of skill to
\nthe material of life and a sacrifice and service. <\/p>\n

\n\t\t\tThese things are the ordinary aspects of the soul while it
\nis working out its force in nature, but when we get nearer to our inner selves, then we get too a glimpse and experience of
\nsomething which was involved in these forms and can disengage itself and stand behind and drive them, as if a general Presence
\n  <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tor Power brought to bear on the particular working of this living
\nand thinking machine. This is the force of the soul itself presiding over and filling the powers of its nature. The difference is that
\nthe first way is personal in its stamp, limited and determined in its action and mould, dependent on the instrumentation, but
\nhere there emerges something impersonal in the personal form, independent and self-sufficient even in the use of the instrumentation, indeterminable though determining both itself and things, something which acts with a much greater power upon
\nthe world and uses particular power only as one means of communication and impact on man and circumstance. The Yoga of
\nself-perfection brings out this soul-force and gives it its largest scope, takes up all the fourfold powers and throws them into
\nthe free circle of an integral and harmonious spiritual dynamis. The godhead, the soul-power of knowledge rises to the highest
\ndegree of which the individual nature can be the supporting basis. A free mind of light develops which is open to every
\nkind of revelation, inspiration, intuition, idea, discrimination, thinking synthesis; an enlightened life of the mind grasps at all
\nknowledge with a delight of finding and reception and holding, a spiritual enthusiasm, passion, or ecstasy; a power of light full of
\nspiritual force, illumination and purity of working manifests its empire, brahma-tejas<\/i>,
\nbrahma-varcas<\/i>; a bottomless steadiness
\nand illimitable calm upholds all the illumination, movement, action as on some rock of ages, equal, unperturbed, unmoved,
\nacyuta<\/i>. <\/p>\n

\n\t\t\tThe godhead, the soul-power of will and strength rises to a
\nlike largeness and altitude. An absolute calm fearlessness of the free spirit, an infinite dynamic courage which no peril, limitation
\nof possibility, wall of opposing force can deter from pursuing the work or aspiration imposed by the spirit, a high nobility of soul
\nand will untouched by any littleness or baseness and moving with a certain greatness of step to spiritual victory or the success
\nof the God-given work through whatever temporary defeat or obstacle, a spirit never depressed or cast down from faith and
\nconfidence in the power that works in the being, are the signs of this perfection. There comes too to fulfilment a large godhead,<\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\ta soul-power of mutuality, a free self-spending and spending
\nof gift and possession in the work to be done, lavished for the production, the creation, the achievement, the possession,
\ngain, utilisable return, a skill that observes the law and adapts the relation and keeps the measure, a great taking into oneself
\nfrom all beings and a free giving out of oneself to all, a divine commerce, a large enjoyment of the mutual delight of life. And
\nfinally there comes to perfection the godhead, the soul-power of service, the universal love that lavishes itself without demand of
\nreturn, the embrace that takes to itself the body of God in man and works for help and service, the abnegation that is ready to
\nbear the yoke of the Master and make the life a free servitude to Him and under his direction to the claim and need of his
\ncreatures, the self-surrender of the whole being to the Master of our being and his work in the world. These things unite, assist
\nand enter into each other, become one. The full consummation comes in the greatest souls most capable of perfection, but some
\nlarge manifestation of this fourfold soul-power must be sought and can be attained by all who practise the integral Yoga. <\/p>\n

\n\t\t\tThese are the signs, but behind is the soul which thus expresses itself in a consummation of nature. And this soul is an
\noutcoming of the free self of the liberated man. That self is of no character, being infinite, but bears and upholds the play of
\nall character, supports a kind of infinite, one, yet multiple personality,
\nnirgun<\/font>o gunī<\/font><\/i> is in its manifestation capable of infinite 
\nquality, anantagun<\/font>a<\/i>. The force that it uses is the supreme and 
\nuniversal, the divine and infinite Shakti pouring herself into the individual being and freely determining action for the divine
\npurpose.   <\/p>\n

 <\/p>\n

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Chapter XV   Soul-Force and the Fourfold Personality   THE PERFECTING of the normal mind, heart, prana and body gives us only the perfection of…<\/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-2203","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\/2203","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=2203"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2203\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2203"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2203"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2203"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}