{"id":4383,"date":"2013-07-13T01:55:37","date_gmt":"2013-07-13T01:55:37","guid":{"rendered":"http:\/\/localhost\/?p=4383"},"modified":"2013-07-13T01:55:37","modified_gmt":"2013-07-13T01:55:37","slug":"47-21-april-1951-vol-04-questions-and-answers-volume-04","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/04-questions-and-answers-volume-04\/47-21-april-1951-vol-04-questions-and-answers-volume-04","title":{"rendered":"-47_21 April 1951.htm"},"content":{"rendered":"\n\n
\n
\n


\n21 April 1951<\/font><\/span><\/b>
\n<\/font> <\/span><\/b><\/p>\n


\n <\/span><\/b><\/p>\n

 <\/span><\/i>\u201c[This yoga] cannot be done if you insist
\non identifying these lowest things of the Ignorance with the divine Truth or
\neven the lesser truth permissible on the way. It cannot be done if you cling to
\nyour past self and its old mental, vital and physical formations and habits;
\none has continually to leave behind his past selves and to see, act and live
\nfrom an always higher and higher conscious level. It cannot be done if you
\ninsist on `freedom’ for your human mind and vital ego. All the parts of the
\nhuman being are entitled to express and satisfy themselves in their own way at
\ntheir own risk and peril, if he so chooses, as long as he leads the ordinary
\nlife. But to enter into a path of yoga whose whole object is to substitute for
\nthese human things the law and power of a greater Truth and the whole heart of
\nwhose method is surrender to the Divine Shakti<\/span>, and
\nyet to go on claiming this so-called freedom, which is no more than a
\nsubjection to certain ignorant cosmic Forces, is to indulge in a blind
\ncontradiction and to claim the right to lead a double life. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u201cLeast of all can this yoga be done if
\nthose who profess to be its sadhaks<\/span> continue always
\nto make themselves centres<\/span>, instruments or spokesmen
\nof the forces of the Ignorance which oppose, deny and ridicule its very
\nprinciple and object.\u201d <\/span><\/i><\/p>\n

Sri Aurobindo, Letters on Yoga, p. 1310
\n<\/font> <\/span><\/p>\n

 <\/span><\/p>\n

Is it the same thing, the same work, to be
\nconscious that the nature must be changed and to master the different parts of
\nthe being ?<\/span><\/i><\/p>\n

 <\/span><\/i>Page – 341<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/i><\/div>\n

\nOne precedes the
\nother. First of all one must be conscious, then control, and by continuing the
\nmastery one changes one’s character. Changing the character is what comes last.
\nOne must control bad habits, the old habits, for a very long time for them to
\ndrop off and the character to change. <\/span><\/p>\n

We may take the
\nexample of someone who has frequent depressions. When things are not exactly as
\nhe would like them to be, he becomes depressed. So, to begin with, he must
\nbecome aware of his depression \u2013 not only of the depression but of the causes
\nof depression, why he gets depressed so easily. Then, once he has become
\nconscious, he must master the depressions, must stop being depressed even when
\nthe cause of depression is there \u2013 he must master his depression, stop it from
\ncoming. And finally, after this work has been done for a sufficiently long
\ntime, the nature loses the habit of having depressions and no longer reacts in
\nthe same way, the nature is changed.<\/span><\/p>\n

 <\/span><\/p>\n

What does being \u201cspokesmen of the forces
\nof the Ignorance\u201d mean ? <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

The forces of the
\nIgnorance in the present world always seek people who can express their
\nignorance in the world. This is not difficult ! There are many people ready to
\nsay ignorant things, that is, to deny all spiritual realisation<\/span>,
\ndeny the capacity for progress, deny the possibility of realising<\/span>
\nanother life than this existing one, deny that human nature can be changed, and
\nso on; or if you like, ready to affirm that it is impossible to escape from
\nillness, that it is impossible to escape death, impossible to understand; ready
\nto assert that never will the Light and Knowledge be attained, and so on. Those
\nwho say these things are the spokesmen of the Ignorance. Instead of expressing
\nthe forces of Light and Knowledge they serve to express the forces of the
\nIgnorance \u2013 is it clear ?<\/span><\/p>\n

 <\/span>Page – 342<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/i><\/div>\n

Sri Aurobindo says here, \u201c…The
\naspiration and tapasya<\/span> needed [are] too constant\u2026\u201d\u00b9 <\/span><\/i><\/p>\n

\u00a0<\/span><\/span><\/i><\/p>\n

Yes, one cannot do
\nthe yoga if one does not take it seriously. For one must be very serious to
\nhave a constant aspiration and do tapasya<\/span>. If one is
\nnot serious, for five minutes one has an aspiration and for ten hours one
\nhasn’t; for one day there is a great urge and for a month nothing, and so on.
\nWell, one can’t do yoga in these conditions. It must be a continuous, constant
\nthing which does not flag. If one forgets or slackens, one cannot do yoga. <\/span><\/p>\n

 <\/span><\/p>\n

Should not one be born with a great
\naspiration ?<\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

No, aspiration is
\na thing to be developed, educated, like all activities of the being. One may be
\nborn with a very slight aspiration and develop it so much that it becomes very
\ngreat. One may be born with a very small will and develop it and make it
\nstrong. It is a ridiculous idea to believe that things come to you like that,
\nthrough a sort of grace, that if you are not given aspiration, you don’t have
\nit \u2013 this is not true. It is precisely upon this that Sri Aurobindo has
\ninsisted in his letter and in the passage I am going to read to you in a
\nminute. He says you must choose, and the choice is constantly put before you
\nand constantly you must choose, and if you do not choose, well, you will not be
\nable to advance. You must choose; there is no \u201cforce like that\u201d which chooses
\nfor you, or chance or luck or fate \u2013 this is not true. Your will is free, it is
\ndeliberately left free and you have to choose. It is you who decide whether to
\nseek the Light or not, whether to be the servitor of the Truth or not \u2013 it is
\nyou. Or whether to have an aspiration or not, it is you who choose. And even
\nwhen you are told, \u201cMake your surrender total and the work will be done for
\nyou\u201d, it is quite all right, but to make your surrender total, every day and at
\nevery moment<\/span><\/p>\n

 <\/p>\n

\u00b9Letters on Yoga, p. 1310.<\/font><\/span><\/p>\n

\nPage – 343<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/i><\/div>\n

 you must choose to
\nmake your surrender total, otherwise you will not do it, it will not get done
\nby itself. It is you who must want to do it. When it is done, all goes well,
\nwhen you have the Knowledge also, all goes well, and when you are identified
\nwith the Divine, all goes even better, but till then you must will, choose and
\ndecide. Don’t go to sleep lazily, saying, \u201cOh ! The work will be done for me, I
\nhave nothing to do but let myself glide along with the stream.\u201d Besides, it is
\nnot true, the work is not done by itself, because if the least little thing
\nthwarts your little will, it says, \u201cNo, not that !… \u201c Then ? <\/span><\/p>\n

 <\/span><\/p>\n

What is \u201cthe lesser truth permissible on
\nthe way\u201d ? <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

One cannot at the
\nfirst shot, immediately, attain the supreme Truth. There are things on the way
\nwhich are more true than those you know but which are not the Truth, and these
\nthings are like discoveries one makes: suddenly one has a kind of illumination,
\none discovers a law, finds a lever, sees a road opening before one; it is not
\nthe supreme Truth, not the supreme experience, it is not what comes when one is
\nidentified with the Divine, but it is like something which has fallen from
\nthere and entered you, and gives you a partial illumination. These partial
\nilluminations are just what he calls \u201clesser truths\u201d. <\/span><\/p>\n

 <\/span><\/i><\/p>\n

What is the true meaning of \u201ctapasya<\/span>\u201d ? <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

Tapasya<\/span><\/span> is the discipline
\none imposes upon oneself to arrive at the discovery of the Divine. <\/span><\/p>\n

 <\/span><\/p>\n

Are tapasya<\/span> and
\naspiration the same thing ? <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

No, you can’t do tapasya<\/span> without aspiration. Aspiration is first, the will
\nto attain something. Tapasya<\/span> is the process \u2013 there
\nis indeed a process, a method. <\/span><\/p>\n

\nPage – 344<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/i><\/div>\n

Isn’t the lower vital conscious of the
\nwork going on in it ? <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

Then, if it is
\nlogical and well-meaning, it ought to admit the presence of the Divine. You
\nunderstand, it is a vicious circle; it does not want the Divine to be there and
\nit denies Him because it is much troubled that there is this discipline which
\nwill oblige it to change, to master itself, check its desires, bow its head
\ninstead of always protesting, so it says violently, \u201cThere is no Divine.\u201d But
\nit may very well know, at the same time, that the work has begun and,
\nconsequently, have the proof that the Divine is there. But it will deny Him all
\nthe same, it is ill-willed, it uses this argument wilfully<\/span>
\nto avoid making an effort. <\/span><\/p>\n

 <\/span><\/p>\n

What is the difference between the \u201cold
\nhabits\u201d and the \u201cold formations\u201d Sri Aurobindo speaks about ? <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

It is almost the
\nsame thing. Your body, for instance, has certain reactions to cold, heat,
\nhunger, and you are in the habit of having these reactions, and this habit has
\nmade a kind of formation in your physical nature, that is, a crease, a fixed
\ncrease of the body, and that’s how it is. Formations are the result of habits.
\nSimilarly, there are \u201cformations\u201d of character; for instance, if you are in the
\nhabit of getting angry when things do not please you, the habit makes a sort of
\ninner crease in your nature, and every time a thing doesn’t please you,
\nautomatically, without any control, you will get angry. This is what is called
\na \u201cformation\u201d, they are habits which have become like a part of your character.
\n<\/span><\/p>\n

 <\/span><\/p>\n

If one is too serious in yoga, doesn’t one
\nbecome obsessed by the difficulty of the task ? <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

There is a limit
\nto be kept !…But if one chooses one’s obsession well, it may be very useful
\nbecause it is no longer quite <\/span><\/p>\n

 <\/span><\/i>Page – 345<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/i><\/div>\n

 an obsession. For
\nexample, one has decided to find the Divine within oneself, and constantly, in
\nevery circumstance, whatever happens or whatever one may do, one concentrates
\nin order to enter into contact with the inner Divine. Naturally, first one must
\nhave that little thing Sri Aurobindo speaks about, that \u201clesser truth\u201d which
\nconsists in knowing that there is a Divine within one (this is a very good
\nexample of the \u201clesser truth\u201d) and once one is sure of it and has the
\naspiration to find it, if that aspiration becomes constant and the effort to realise<\/span> it becomes constant, in the eyes of others it looks
\nlike an obsession, but this kind of obsession is not bad. It becomes bad only
\nif one loses one’s balance. But it must be made quite clear that those who lose
\ntheir balance with that obsession are only those who were quite ready to lose
\ntheir balance; any circumstance whatever would have produced the same result
\nand made them lose their balance \u2013 it is a defect in the mental structure, it
\nis not the fault of the obsession. And naturally, he who changes a desire into
\nan obsession would be sure to go straight towards imbalance. That is why I say
\nit is important to know the object of the obsession.<\/span><\/p>\n

 <\/span><\/p>\n

Someone has said that he who is capable of
\npushing his fixed idea to the point of madness will see the light. <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/span><\/p>\n

If you concentrate
\non any idea with sufficient obstinacy, you will \u201cgo through\u201d, as the occultists
\nsay, and behind the idea upon which you concentrate, you will find the light.
\nBut this is a bit risky. <\/span><\/p>\n

 <\/span><\/p>\n

This means that he who is capable of this
\nkind of concentration will see the light. <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

Surely. That,
\nsurely. If one is capable of this kind of concentration, it is very good, but
\none must know upon what to concentrate. That is the important point.<\/span> <\/span><\/p>\n

\nPage – 346<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/i><\/div>\n

How can one know whether the surrender is
\ntotal or not ?<\/span><\/p>\n

 <\/span><\/i><\/p>\n

This does not seem
\nto me difficult. One may try out a little exercise. One may say, \u201cLet me see, I
\nsurrender to the Divine, I want Him to decide everything in my life.\u201d This is
\nyour starting point. A little exercise: the Divine is going to decide that such
\nand such a thing happens, precisely something in contradiction with your
\nfeeling. Then one tells oneself, \u201cWell, and if the Divine tells me, \u2018You are
\ngoing to give that up\u2019\u201d \u2013 you will see quite easily, immediately, what the
\nreaction is; if it causes a little prick like this, inside, you may tell
\nyourself, \u201cThe surrender is not perfect\u201d\u2013 it pricks, it pricks…<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

\u201cOn one side there is the supramental<\/span> realisation<\/span>, the
\novershadowing and descending power of the supramental<\/span>
\nDivine, the light and force of a far greater Truth than any yet realised on the
\nearth, something therefore beyond what the little human mind and its logic
\nregard as the only permanent realities, something whose nature and way and
\nprocess of development here it cannot conceive or perceive by its own
\ninadequate instruments or judge by its puerile standards; in spite of all
\nopposition this is pressing down for manifestation in the physical
\nconsciousness and the material life. On the other side is this lower vital
\nnature with all its pretentious arrogance, ignorance, obscurity, dullness or
\nincompetent turbulence, standing for its own prolongation, standing against the
\ndescent, refusing to believe in any real reality or real possibility of a supramental<\/span> or superhuman consciousness and creation, or,
\nstill more absurd, demanding, if it exists at all, that it should conform to
\nits own little standards, seizing greedily upon everything that seems to
\ndisprove it, denying the presence of the Divine, \u2013 for it knows <\/span><\/i><\/p>\n

\n Page – 347<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/i><\/div>\n

 <\/span>that without that presence the work is
\nimpossible, affirming loudly its own thoughts, judgments, desires, instincts,
\nand, if these are contradicted, avenging itself by casting abroad doubt,
\ndenial, disparaging criticism, revolt and disorder. These are the two things
\nnow in presence between which every one will have to choose. <\/span><\/i><\/p>\n

\u201cFor this opposition, this sterile
\nobstruction and blockade against the descent of the divine Truth cannot last
\nfor ever. Every one must come down finally on one side or the other, on the
\nside of the Truth or against it. The supramental<\/span> realisation<\/span> cannot coexist with the persistence of the
\nlower Ignorance; it is incompatible with continued satisfaction in a double
\nnature.\u201d <\/span><\/i><\/p>\n

Sri Aurobindo, Letters on Yoga, pp. 1310-11
\n<\/font><\/span> <\/span><\/p>\n

If the lower nature is completely ignorant,
\nhow can it \u201cchoose\u201d? <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

It is not absolutely ignorant. Things are not
\nso absolute; it can feel there is something lacking. All depends upon that.
\nNaturally, those who are quite satisfied with themselves as they are \u2013 it is
\nnot worth the trouble trying to change them, because they don’t want it. But in
\nfact, even in the lower nature, it is possible to have a kind of feeling that
\nthings could be better. For example, take someone whose health is bad or who is
\nweak, who has desires but is too weak to fulfil<\/span> them,
\nwho has ambitions but no capacity; such a person will perhaps tell himself, \u201cOh
\n! If I were better than I am, if I knew a little more, if I were a little
\nstronger, if I understood a little what ought to be done…\u201d Or suppose, for
\ninstance, in ordinary life, someone who needs to earn his living and must
\nchoose a situation, and the situation offered is not very congenial to him; he
\nis caught in this dilemma: not to have anything to eat or to accept this
\nunpleasant situation; he finds himself facing this problem and says,<\/span><\/p>\n

 <\/span><\/i>Page – 348<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/i><\/div>\n

 \u00a0<\/span>\u201cWhat
\nshould I do ?\u201d He does not know, does not understand; but even in his stupidity
\nhe will have a sort of impression that it would be better if he could see a
\nlittle more clearly, could know a little better, could have some elements of
\nforesight. Then this awakens a slight aspiration for progress \u2013 it is the
\nbeginning of a choice. Someone has said that if there were no ticks to bite the
\ndogs, they would always be in a state of inertia, stretched out on the ground,
\nmotionless. Now, these trouble them, they begin to scratch, they move, and this
\nawakens them a little from their tamas<\/span>. For men, it
\nis the same thing. When they have a small desire which they cannot satisfy,
\nthey are a little shaken up: they come out of their inertia and try to find a
\nsolution to their problem. It is like that. There is no absolute
\nunconsciousness \u2013 there is no absolute ignorance, no absolute night. Behind all
\nunconsciousness, behind all ignorance, behind the night, there is always the
\nsupreme Light which is everywhere. The least little thing suffices for a
\nbeginning of contact to be established. <\/span> <\/span><\/p>\n

 <\/span><\/p>\n

At
\nthe beginning of this letter Sri Aurobindo writes that he has \u201cno intention of
\ngiving his sanction to a new edition of the old fiasco.\u201d Does the word \u201cfiasco\u201d\u00b9
\nrefer to something particular or general? <\/span><\/i><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

It refers to all
\nthe Teachers who have come to the world. One has said, \u201cI bring Love\u201d, another
\n\u201cI bring Peace\u201d, another \u201cI bring Liberation\u201d, and then, there has been a
\nlittle change within, something has awakened in the depths of men’s
\nconsciousness, but externally everything has remained just the same. It is this
\nwhich makes it a fiasco. <\/span><\/p>\n

 <\/span><\/p>\n

Don’t
\nthe inner realisation<\/span> and experiences help in the
\nouter change?<\/span><\/i><\/p>\n

 <\/span><\/p>\n


\n\u00b9 Letters on Yoga,
\np. 1306. <\/font> \u00a0\u00a0<\/font><\/span><\/span><\/p>\n

Page – 349<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/i><\/div>\n

\n\u00a0<\/span>Not necessarily.
\nThey help only if one wants it; otherwise, on the contrary, one detaches oneself
\nmore and more from the outer nature. This is what happens to all those who seek
\nmukti<\/i><\/span>,<\/i> liberation; they reject their outer
\nnature with its character and habits as something altogether contemptible with
\nwhich one should not busy oneself; they withdraw all their energies, all forces
\nof consciousness towards the heights, and if they do it with sufficient
\nperfection, generally they leave their body once for all. But in the immense
\nmajority of instances, they do it only partially and, when they come out of their
\nmeditation, their contemplation, their trance or their samadhi<\/i><\/span>, they are generally worse
\nthan others because they have left their outer nature aside without working on
\nit at all. Even ordinary people, when their defects are a little too glaring,
\ntry to correct them or control them a little so as not to have too much trouble
\nin life, while these people who think that the right attitude is to leave one’s
\nbody and one’s outer consciousness completely and withdraw entirely to the
\n\u201cspiritual heights\u201d, treat that like an old coat one throws aside and does not
\nmend \u2013 \u00a0\u00a0<\/span>and when one takes it back it is full of holes
\nand stains. <\/span><\/p>\n

That does not
\nhelp. It helps only if one has the sincere will to change; if one sincerely has
\nthe will to change, it is a powerful help because it gives you the force to
\nmake the change, the fulcrum to make the change. But one must sincerely want to
\nchange.<\/span><\/p>\n

 <\/span><\/i>Page – 350<\/span><\/font><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

21 April 1951    \u201c[This yoga] cannot be done if you insist on identifying these lowest things of the Ignorance with the divine Truth or…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[124],"tags":[],"class_list":["post-4383","post","type-post","status-publish","format-standard","hentry","category-04-questions-and-answers-volume-04","wpcat-124-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4383","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=4383"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4383\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4383"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4383"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4383"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}