{"id":2207,"date":"2013-07-13T01:40:07","date_gmt":"2013-07-13T01:40:07","guid":{"rendered":"http:\/\/localhost\/?p=2207"},"modified":"2013-07-13T01:40:07","modified_gmt":"2013-07-13T01:40:07","slug":"29-chapter-xi-the-modes-of-the-self-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\/29-chapter-xi-the-modes-of-the-self-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-29_Chapter XI The Modes of the Self.htm"},"content":{"rendered":"

<\/p>\n

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

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

\n\t\t\t <\/p>\n

\n\t\t\tThe Modes of the Self <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tS<\/font>INCE<\/b> the Self which we come to realise
\n\t\t\tby the path of knowledge is not only the reality which lies behind
\n\t\t\tand supports the states and movements of our psychological being,
\n\t\t\tbut also that transcendent and universal Existence which has
\n\t\t\tmanifested itself in all the movements of the universal, the
\n\t\t\tknowledge of the Self includes also the knowledge of the principles
\n\t\t\tof Being, its fundamental modes and its relations with the
\n\t\t\tprinciples of the phenomenal universe. This was what was meant by
\n\t\t\tthe Upanishad when it spoke of the Brahman as that which being known
\n\t\t\tall is known.\u00b9 <\/font> It has to
\n\t\t\tbe realised first as the pure principle of Existence, afterwards,
\n\t\t\tsays the Upanishad, its essential modes become clear to the soul
\n\t\t\twhich realises it. We may indeed, before realisation, try to analyse
\n\t\t\tby the metaphysical reason and even understand intellectually what
\n\t\t\tBeing is and what the world is, but such metaphysical understanding
\n\t\t\tis not the Knowledge. Moreover, we may have the realisation in
\n\t\t\tknowledge and vision, but this is incomplete without realisation in
\n\t\t\tthe entire soul-experience and the unity of all our being with that
\n\t\t\twhich we realise. \u00b2<\/font> It is the
\n\t\t\tscience of Yoga to know and the art of Yoga to be unified with the
\n\t\t\tHighest so that we may live in the Self and act from that supreme
\n\t\t\tpoise, becoming one not only in the conscious essence but in the
\n\t\t\tconscious law of our being with the transcendent Divine whom all
\n\t\t\tthings and creatures, whether ignorantly or with partial knowledge
\n\t\t\tand experience, seek to express through the lower law of their
\n\t\t\tmembers. To know the highest Truth and to be in harmony with it is
\n\t\t\tthe condition of right being, to express it in <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t\u00b9<\/i><\/font>
\nyasmin vijnā<\/font>te sarvam vijnā<\/font>tam<\/i>. <\/p>\n

\n\t\t\t\u00b2<\/font> This is the distinction made in the Gita between Sankhya and Yoga;
\n\t\t\tboth are necessary to an integral knowledge. <\/font><\/p>\n

\n\t\t\tPage \u2013 <\/font>374<\/font><\/p>\n

\n

\n\t\t\tall that we are, experience and do is the condition of right living. <\/p>\n

\n\t\t\tBut rightly to know and express the Highest is not easy for man the
\n\t\t\tmental being because the highest Truth and therefore the highest
\n\t\t\tmodes of existence are supramental. They repose on the essential
\n\t\t\tunity of what seem to the intellect and mind and are to our mental
\n\t\t\texperience of the world opposite poles of existence and idea and
\n\t\t\ttherefore irreconcilable opposites and contradictions, but to the
\n\t\t\tsupramental experience are complementary aspects of the same Truth.
\n\t\t\tWe have seen this already in the necessity of realising the Self as
\n\t\t\tat once one and many; for we have to realise each thing and being as
\n\t\t\tThat; we have to realise the unity of all as That, both in the unity
\n\t\t\tof sum and in the oneness of essence; and we have to realise That as
\n\t\t\tthe Transcendent who is beyond all this unity and this multiplicity
\n\t\t\twhich we see everywhere as the two opposite, yet companion poles of
\n\t\t\tall existence. For every individual being is the Self, the Divine in
\n\t\t\tspite of the outward limitations of the mental and physical form
\n\t\t\tthrough which it presents itself at the actual moment, in the actual
\n\t\t\tfield of space, in the actual succession of circumstances that make
\n\t\t\tup the web of inner state and outward action and event through which
\n\t\t\twe know the individual. So, equally, every collectivity small or
\n\t\t\tgreat is each the Self, the Divine similarly expressing itself in
\n\t\t\tthe conditions of this manifestation. We cannot really know any
\n\t\t\tindividual or any collectivity if we know it only as it appears
\n\t\t\tinwardly to itself or outwardly to us, but only if we know it as the
\n\t\t\tDivine, the One, our own Self employing its various essential modes
\n\t\t\tand its occasional circumstances of self-manifestation. Until we
\n\t\t\thave transformed the habits of our mentality so that it shall live
\n\t\t\tentirely in this knowledge reconciling all differences in the One,
\n\t\t\twe do not live in the real Truth, because we do not live in the real
\n\t\t\tUnity. The accomplished sense of Unity is not that in which all are
\n\t\t\tregarded as parts of one whole, waves of one sea, but that in which
\n\t\t\teach as well as the All is regarded wholly as the Divine, wholly as
\n\t\t\tour Self in a supreme identity. <\/p>\n

\n\t\t\tAnd yet, so complex is the Maya of the Infinite, there is a sense in
\n\t\t\twhich the view of all as parts of the whole, waves of the sea or
\n\t\t\teven as in a sense separate entities becomes a <\/p>\n

\n\t\t\tPage \u2013 <\/font>375<\/font>   <\/p>\n

\n

\n\t\t\tnecessary part of the integral Truth and
\n\t\t\tthe integral Knowledge. For if the Self is always one in all, yet we
\n\t\t\tsee that for the purposes at least of the cyclic manifestation it
\n\t\t\texpresses itself in perpetual soul-forms which preside over the
\n\t\t\tmovements of our personality through the worlds and the aeons. This
\n\t\t\tpersistent soul-existence is the real Individuality which stands
\n\t\t\tbehind the constant mutations of the thing we call our personality.
\n\t\t\tIt is not a limited ego but a thing in itself infinite; it is in
\n\t\t\ttruth the Infinite itself consenting from one plane of its being to
\n\t\t\treflect itself in a perpetual soul-experience. This is the truth
\n\t\t\twhich underlies the Sankhya theory of many Purushas, many essential,
\n\t\t\tinfinite, free and impersonal souls reflecting the movements of a
\n\t\t\tsingle cosmic energy. It stands also, in a different way, behind the
\n\t\t\tvery different philosophy of qualified Monism which arose as a
\n\t\t\tprotest against the metaphysical excesses of Buddhistic Nihilism and
\n\t\t\tillusionist Adwaita. The old semi-Buddhistic, semi-Sankhya theory
\n\t\t\twhich saw only the Quiescent and nothing else in the world except a
\n\t\t\tconstant combination of the five elements and the three modes of
\n\t\t\tinconscient Energy lighting up their false activity by the
\n\t\t\tconsciousness of the Quiescent in which it is reflected, is not the
\n\t\t\twhole truth of the Brahman. We are not a mere mass of changing
\n\t\t\tmind-stuff, life-stuff, body-stuff taking different forms of mind
\n\t\t\tand life and body from birth to birth, so that at no time is there
\n\t\t\tany real self or conscious reason of existence behind all the flux
\n\t\t\tor none except that Quiescent who cares for none of these things.
\n\t\t\tThere is a real and stable power of our being behind the constant
\n\t\t\tmutation of our mental, vital and physical personality, and this we
\n\t\t\thave to know and preserve in order that the Infinite may manifest
\n\t\t\tHimself through it according to His will in whatever range and for
\n\t\t\twhatever purpose of His eternal cosmic activity. <\/p>\n

\n\t\t\tAnd if we regard existence from the standpoint of the possible
\n\t\t\teternal and infinite relations of this One from whom all things
\n\t\t\tproceed, these Many of whom the One is the essence and the origin
\n\t\t\tand this Energy, Power, or Nature through which the relations of the
\n\t\t\tOne and the Many are maintained, we shall see a certain
\n\t\t\tjustification even for the dualist philosophies and <\/p>\n

\n\t\t\tPage \u2013 <\/font>376<\/font>    <\/p>\n

\n

\n\t\t\treligions which seem to deny most energetically the unity of beings
\n\t\t\tand to make an unbridgeable differentiation between the Lord and His
\n\t\t\tcreatures. If in their grosser forms these religions aim only at the
\n\t\t\tignorant joys of the lower heavens, yet there is a far higher and
\n\t\t\tprofounder sense in which we may appreciate the cry of the devotee
\n\t\t\tpoet when in a homely and vigorous metaphor he claimed the right of
\n\t\t\tthe soul to enjoy for ever the ecstasy of its embrace of the
\n\t\t\tSupreme. "I do not want to become sugar," he wrote, "I want to eat
\n\t\t\tsugar." However strongly we may found ourselves on the essential
\n\t\t\tidentity of the one Self in all, we need not regard that cry as the
\n\t\t\tmere aspiration of a certain kind of spiritual sensuousness or the
\n\t\t\trejection by an attached and ignorant soul of the pure and high
\n\t\t\tausterity of the supreme Truth. On the contrary, it aims in its
\n\t\t\tpositive part at a deep and mysterious truth of Being which no human
\n\t\t\tlanguage can utter, of which human reason can give no adequate
\n\t\t\taccount, to which the heart has the key and which no pride of the
\n\t\t\tsoul of knowledge insisting on its own pure austerity can abolish.
\n\t\t\tBut that belongs properly to the summit of the path of Devotion and
\n\t\t\tthere we shall have again to return to it. <\/p>\n

\n\t\t\tThe sadhaka of an integral Yoga will take an integral view of his
\n\t\t\tgoal and seek its integral realisation. The Divine has many
\n\t\t\tessential modes of His eternal self-manifestation, possesses and
\n\t\t\tfinds Himself on many planes and through many poles of His being; to
\n\t\t\teach mode its purpose, to each plane or pole its fulfilment both in
\n\t\t\tthe apex and the supreme scope of the eternal Unity. It is
\n\t\t\tnecessarily through the individual Self that we must arrive at the
\n\t\t\tOne, for that is the basis of all our experience. By Knowledge we
\n\t\t\tarrive at identity with the One; for there is, in spite of the
\n\t\t\tDualist, an essential identity by which we can plunge into our
\n\t\t\tSource and free ourselves from all bondage to individuality and even
\n\t\t\tfrom all bondage to universality. Nor is the experience of that
\n\t\t\tidentity a gain for knowledge only or for the pure state of abstract
\n\t\t\tbeing. The height of all our action also, we have seen, is the
\n\t\t\timmersion of ourselves in the Lord through unity with the divine
\n\t\t\tWill or Conscious-Power by the way of works; the height of love is
\n\t\t\tthe rapturous immersion of ourselves in unity <\/p>\n

\n\t\t\tPage \u2013 <\/font>377<\/font>   <\/p>\n

\n

\n\t\t\tof ecstatic delight with the object of our
\n\t\t\tlove and adoration. But again for divine works in the world the
\n\t\t\tindividual Self converts itself into a centre of consciousness
\n\t\t\tthrough which the divine Will, one with the divine Love and Light,
\n\t\t\tpours itself out in the multiplicity of the universe. We arrive in
\n\t\t\tthe same way at our unity with all our fellow-beings through the
\n\t\t\tidentity of this self with the Supreme and with the self in all
\n\t\t\tothers. At the same time in the action of Nature we preserve by it
\n\t\t\tas soul-form of the One a differentiation which enables us to
\n\t\t\tpreserve relations of difference in Oneness with other beings and
\n\t\t\twith the Supreme Himself. The relations will necessarily be very
\n\t\t\tdifferent in essence and spirit from those which we had when we
\n\t\t\tlived entirely in the Ignorance and Oneness was a mere name or a
\n\t\t\tstruggling aspiration of imperfect love, sympathy or yearning. Unity
\n\t\t\twill be the law, difference will be simply for the various enjoyment
\n\t\t\tof that unity. Neither descending again into that plane of division
\n\t\t\twhich clings to the separation of the ego-sense nor attached to an
\n\t\t\texclusive seeking for pure identity which cannot have to do with any
\n\t\t\tplay of difference, we shall embrace and reconcile the two poles of
\n\t\t\tbeing where they meet in the infinity of the Highest. <\/p>\n

\n\t\t\tThe Self, even the individual self, is different from our
\n\t\t\tpersonality as it is different from our mental ego-sense. Our
\n\t\t\tpersonality is never the same; it is a constant mutation and various
\n\t\t\tcombination. It is not a basic consciousness, but a development of
\n\t\t\tforms of consciousness, \u2014 not a power of being, but a various play
\n\t\t\tof partial powers of being, \u2014 not the enjoyer of the self-delight of
\n\t\t\tour existence, but a seeking after various notes and tones of
\n\t\t\texperience which shall more or less render that delight in the
\n\t\t\tmutability of relations. This also is Purusha and Brahman, but it is
\n\t\t\tthe mutable Purusha, the phenomenon of the Eternal, not its stable
\n\t\t\treality. The Gita makes a distinction between three Purushas who
\n\t\t\tconstitute the whole state and action of the divine Being, the
\n\t\t\tMutable, the Immutable and the Highest which is beyond and embraces
\n\t\t\tthe other two. That Highest is the Lord in whom we have to live, the
\n\t\t\tsupreme Self in us and in all. The Immutable is the silent,
\n\t\t\tactionless, equal, unchanging self which <\/p>\n

\n\t\t\tPage \u2013 <\/font>378<\/font>    <\/p>\n

\n

\n\t\t\twe reach when we draw back from activity to passivity, from the play
\n\t\t\tof consciousness and force and the seeking of delight to the pure
\n\t\t\tand constant basis of consciousness and force and delight through
\n\t\t\twhich the Highest, free, secure and unattached, possesses and enjoys
\n\t\t\tthe play. The Mutable is the substance and immediate motive of that
\n\t\t\tchanging flux of personality through which the relations of our
\n\t\t\tcosmic life are made possible. The mental being fixed in the Mutable
\n\t\t\tmoves in its flux and has not possession of an eternal peace and
\n\t\t\tpower and self-delight; the soul fixed in the Immutable holds all
\n\t\t\tthese in itself but cannot act in the world; but the soul that can
\n\t\t\tlive in the Highest enjoys the eternal peace and power and delight
\n\t\t\tand wideness of being, is not bound in its self-knowledge and
\n\t\t\tself-power by character and personality or by forms of its force and
\n\t\t\thabits of its consciousness and yet uses them all with a large
\n\t\t\tfreedom and power for the self-expression of the Divine in the
\n\t\t\tworld. Here again the change is not any alteration of the essential
\n\t\t\tmodes of the Self, but consists in our emergence into the freedom of
\n\t\t\tthe Highest and the right use of the divine law of our being. <\/p>\n

\n\t\t\tConnected with this triple mode of the Self is that distinction
\n\t\t\twhich Indian philosophy has drawn between the Qualitied and the
\n\t\t\tQualitiless Brahman and European thought has made between the
\n\t\t\tPersonal and the Impersonal God. The Upanishad indicates clearly
\n\t\t\tenough the relative nature of this opposition, when it speaks of the
\n\t\t\tSupreme as the "Qualitied who is without qualities".\u00b3<\/font> We have again
\n\t\t\ttwo essential modes, two fundamental aspects, two poles of eternal
\n\t\t\tbeing, both of them exceeded in the transcendent divine Reality.
\n\t\t\tThey correspond practically to the Silent and the Active Brahman.
\n\t\t\tFor the whole action of the universe may be regarded from a certain
\n\t\t\tpoint of view as the expression and shaping out in various ways of
\n\t\t\tthe numberless and infinite qualities of the Brahman. His being
\n\t\t\tassumes by conscious Will all kinds of properties, shapings of the
\n\t\t\tstuff of conscious being, habits as it were of cosmic character and
\n\t\t\tpower of dynamic self-consciousness,
\ngunas<\/i>, into which all the
\n.<\/i> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t\u00b3<\/font><\/i> nirguno guni<\/i>.
\n.<\/i> <\/p>\n

\n\t\t\tPage \u2013 <\/font>379<\/font>    <\/p>\n

\n

\n\t\t\tcosmic action can be resolved. But by none
\n\t\t\tof these nor by all of them nor by their utmost infinite
\n\t\t\tpotentiality is He bound; He is above all His qualities and on a
\n\t\t\tcertain plane of being rests free from them. The Nirguna or
\n\t\t\tUnqualitied is not incapable of qualities, rather it is this very
\n\t\t\tNirguna or No-Quality who manifests Himself as Saguna, as
\n\t\t\tAnanta-guna, infinite quality, since He contains all in His absolute
\n\t\t\tcapacity of boundlessly varied self-revelation. He is free from them
\n\t\t\tin the sense of exceeding them; and indeed if He were not free from
\n\t\t\tthem they could not be infinite; God would be subject to His
\n\t\t\tqualities, bound by His nature, Prakriti would be supreme and
\n\t\t\tPurusha its creation and plaything. The Eternal is bound neither by
\n\t\t\tquality nor absence of quality, neither by Personality nor by
\n\t\t\tImpersonality; He is Himself, beyond all our positive and all our
\n\t\t\tnegative definitions. <\/p>\n

\n\t\t\tBut if we cannot define the Eternal, we can unify ourselves with it.
\n\t\t\tIt has been said that we can become the Impersonal, but not the
\n\t\t\tpersonal God, but this is only true in the sense that no one can
\n\t\t\tbecome individually the Lord of all the universes; we
\ncan<\/i>
\n\t\t\tfree ourselves into the existence of the active Brahman as well as
\n\t\t\tthat of the Silence; we can live in both, go back to our being in
\n\t\t\tboth, but each in its proper way, by becoming one with the Nirguna
\n\t\t\tin our essence and one with the Saguna in the liberty of our active
\n\t\t\tbeing, in our nature.4 The Supreme pours Himself out of an eternal
\n\t\t\tpeace, poise and silence into an eternal activity, free and
\n\t\t\tinfinite, freely fixing for itself its self-determinations, using
\n\t\t\tinfinite quality to shape out of it varied combination of quality.
\n\t\t\tWe have to go back to that peace, poise and silence and act out of
\n\t\t\tit with the divine freedom from the bondage of qualities but still
\n\t\t\tusing qualities even the most opposite largely and flexibly for the
\n\t\t\tdivine work in the world. Only, while the Lord acts out of the
\n\t\t\tcentre of all things, we have to act by transmission of His will and
\n\t\t\tpower and self-knowledge through the individual centre, the
\n\t\t\tsoul-form of Him which we are. The Lord is subject to nothing; the
\n\t\t\tindividual soul-form is subject to its own highest <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t4<\/font><\/i>
\nsā<\/font>dharmya-mukti<\/i>. <\/font><\/p>\n

\n\t\t\tPage \u2013 <\/font>380<\/font>    <\/p>\n

\n

\n\t\t\tSelf and the greater and more absolute is that subjection, the
\n\t\t\tgreater becomes its sense of absolute force and freedom. <\/p>\n

\n\t\t\tThe distinction between the Personal and the Impersonal is
\n\t\t\tsubstantially the same as the Indian distinction, but the
\n\t\t\tassociations of the English words carry within them a certain
\n\t\t\tlimitation which is foreign to Indian thought. The personal God of
\n\t\t\tthe European religions is a Person in the human sense of the word,
\n\t\t\tlimited by His qualities though otherwise possessed of omnipotence
\n\t\t\tand omniscience; it answers to the Indian special conceptions of
\n\t\t\tShiva or Vishnu or Brahma or of the Divine Mother of all, Durga or
\n\t\t\tKali. Each religion really erects a different personal Deity
\n\t\t\taccording to its own heart and thought to adore and serve. The
\n\t\t\tfierce and inexorable God of Calvin is a different being from the
\n\t\t\tsweet and loving God of St. Francis, as the gracious Vishnu is
\n\t\t\tdifferent from the terrible though always loving and beneficent Kali
\n\t\t\twho has pity even in her slaying and saves by her destructions.
\n\t\t\tShiva, the God of ascetic renunciation who destroys all things seems
\n\t\t\tto be a different being from Vishnu and Brahma, who act by grace,
\n\t\t\tlove, preservation of the creature or for life and creation. It is
\n\t\t\tobvious that such conceptions can be only in a very partial and
\n\t\t\trelative sense true descriptions of the infinite and omnipresent
\n\t\t\tCreator and Ruler of the universe. Nor does Indian religious thought
\n\t\t\taffirm them as adequate descriptions. The Personal God is not
\n\t\t\tlimited by His qualities, He is Ananta-guna, capable of infinite
\n\t\t\tqualities and beyond them and lord of them to use them as He will,
\n\t\t\tand He manifests Himself in various names and forms of His infinite
\n\t\t\tgodhead to satisfy the desire and need of the individual soul
\n\t\t\taccording to its own nature and personality. It is for this reason
\n\t\t\tthat the normal European mind finds it so difficult to understand
\n\t\t\tIndian religion as distinct from Vedantic or Sankhya philosophy,
\n\t\t\tbecause it cannot easily conceive of a personal God with infinite
\n\t\t\tqualities, a personal God who is not a Person, but the sole real
\n\t\t\tPerson and the source of all personality. Yet that is the only valid
\n\t\t\tand complete truth of the divine Personality. <\/p>\n

\n\t\t\tThe place of the divine Personality in our synthesis will best be
\n\t\t\tconsidered when we come to speak of the Yoga of devotion; <\/p>\n

\n\t\t\tPage \u2013 <\/font>381<\/font>   <\/p>\n

\n

\n\t\t\tit is enough here to indicate that it has
\n\t\t\tits place and keeps it in the integral Yoga even when liberation has
\n\t\t\tbeen attained. There are practically three grades of the approach to
\n\t\t\tthe personal Deity; the first in which He is conceived with a
\n\t\t\tparticular form or particular qualities as the name and form of the
\n\t\t\tGodhead which our nature and personality prefers;5<\/font><\/b> a second in which
\n\t\t\tHe is the one real Person, the All-Personality, the Ananta-guna; a
\n\t\t\tthird in which we get back to the ultimate source of all idea and
\n\t\t\tfact of personality in that which the Upanishad indicates by the
\n\t\t\tsingle word He <\/i>without fixing any attributes. It is there
\n\t\t\tthat our realisations of the personal and the impersonal Divine meet
\n\t\t\tand become one in the utter Godhead. For the impersonal Divine is
\n\t\t\tnot ultimately an abstraction or a mere principle or a mere state or
\n\t\t\tpower and degree of being any more than we ourselves are really such
\n\t\t\tabstractions. The intellect first approaches it through such
\n\t\t\tconceptions, but realisation ends by exceeding them. Through the
\n\t\t\trealisation of higher and higher principles of being and states of
\n\t\t\tconscious existence we arrive not at the annullation of all in a
\n\t\t\tsort of positive zero or even an inexpressible state of existence,
\n\t\t\tbut at the transcendent Existence itself which is also the Existent
\n\t\t\twho transcends all definition by personality and yet is always that
\n\t\t\twhich is the essence of personality. <\/p>\n

\n\t\t\tWhen in That we live and have our being, we can possess it in both
\n\t\t\tits modes, the Impersonal in a supreme state of being and
\n\t\t\tconsciousness, in an infinite impersonality of self-possessing power
\n\t\t\tand bliss, the Personal by the divine nature acting through the
\n\t\t\tindividual soul-form and by the relation between that and its
\n\t\t\ttranscendent and universal Self. We may keep even our relation with
\n\t\t\tthe personal Deity in His forms and names; if, for instance, our
\n\t\t\twork is predominantly a work of Love it is as the Lord of Love that
\n\t\t\twe can seek to serve and express Him, but we shall have at the same
\n\t\t\ttime an integral realisation of Him in all His names and forms and
\n\t\t\tqualities and not mistake the front of Him which is prominent in our
\n\t\t\tattitude to the world for all the infinite Godhead. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t5 
\nis<\/font>t<\/font>a-devatā<\/font><\/i>. <\/p>\n

\n\t\t\tPage \u2013 <\/font>382<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter XI   The Modes of the Self   SINCE the Self which we come to realise by the path of knowledge is not only…<\/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-2207","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\/2207","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=2207"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2207\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2207"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2207"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2207"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}