{"id":4414,"date":"2013-07-13T01:55:49","date_gmt":"2013-07-13T01:55:49","guid":{"rendered":"http:\/\/localhost\/?p=4414"},"modified":"2013-07-13T01:55:49","modified_gmt":"2013-07-13T01:55:49","slug":"45-22-december-vol-06-questions-and-answers-volume-06","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/06-questions-and-answers-volume-06\/45-22-december-vol-06-questions-and-answers-volume-06","title":{"rendered":"-45_22 December.htm"},"content":{"rendered":"
\n


\n22
\n December 1954<\/font><\/span><\/b>
\n<\/font> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

This talk is based
\nupon Sri Aurobindo’s Bases of Yoga, Chapter 3, <\/font> <\/span><\/p>\n

\u201cIn Difficulty\u201d.
\n<\/font> <\/span><\/p>\n

\n <\/font><\/span><\/p>\n

When a being is possessed by a hostile force, what becomes of his
\npsychic? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It depends on the degree of the
\npossession. Usually it is something progressive. First there is an influence
\nunder which one comes, and comes in a fragmentary way, not even totally in his being,
\nbut in certain parts and for a time. This is the first stage. The second: the
\ninfluence becomes permanent and there is one part of the being which
\ndeteriorates, which is constantly under this influence and expresses it. After
\nthis, the being which has cast this influence tries to enter that part. Then,
\nusually, this produces a conflict, a kind of inner battle. People have fits,
\nsometimes even nervous morbid fits. In trying to resist, the two parts of the
\nbeing come constantly into conflict, and this produces great imbalance, even
\nphysical imbalance. But if one doesn’t know how to resist and doesn’t succeed
\nin shaking off the hold, then gradually the being that has seized upon a part
\nof the person acts like an octopus and spreads its tentacles like that, slowly
\nand everywhere; and finally it is a total possession. At the moment of the
\ntotal possession, either the possessed person becomes completely unbalanced or
\nhe becomes a kind of monster and his psychic being leaves him. <\/span><\/p>\n

These cases are extremely rare,
\nfortunately. Usually, in the human being the psychic is strong enough to be
\nable to resist, and the most frequent case is that of constant conflict between
\nthe two parts, until the psychic being, if it is strong enough and knows how to
\nlean on a greater strength than its own, is capable of rejecting this influence
\nand freeing itself. It is only in an extreme case of a total possession that
\nthe psychic being goes
\n <\/span><\/p>\n

\nPage – 434<\/span><\/p>\n

<\/p>\n
\n

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

away. But these are extremely rare cases,
\nextremely rare. It sometimes happen that a child is still-born, that is, just
\nat the moment of birth it dies or a few minutes later, or an hour or two later,
\nyou see, just at that time. In these cases it happens that it is the psychic
\nbeing which has decided not to use this body. But if, for example, the doctor
\nwho is looking after the case is a clever man or the nurse a clever person and
\nthey can bring back life into the body by artificial respiration or such means,
\nmost often it is a hostile being which gets hold of this body. There have been
\ncases like that, children who seemed to be dead, that is, the psychic being had
\nleft the body, and before it had died completely, a vital being had entered and
\ntaken its place. Such cases have been known. And these beings are demo. In life
\nthey become veritable demo. There are not many of them. <\/span><\/p>\n

There are beings of the vital, but of a
\nhigher kind, emanations of Asuras, for example, who have decided for one reason
\nor another that they would try to be converted, not to be anti-divine, and
\nmanage to enter into relation with the Divine. They know that the best way is
\nto identify themselves with a human body in order to be under the control of a
\npsychic being. And they incarnate in human bodies, but not with the intention
\nof driving out the psychic being, on the contrary, to try to submit to the
\ninfluence of the psychic being and be converted by it. These cases also are not
\nfrequent, but still they have been known, and in these cases these human beings
\nare gifted with very exceptional capacities, but usually they also have very
\nexceptional difficulties, because the power which has incarnated in them is one
\nwhich was, at least, if it is not still so, a hostile power; and, you see, it
\nis difficult to get rid of all these movements of revolt immediately; sometimes
\nit takes a whole lifetime to succeed in doing it. <\/span><\/p>\n

Some of these asuric beings have tried to
\nconvert themselves and not succeeded. They ought to have left the body they had
\nchosen, because they could not convert themselves. It was too
\n <\/span><\/p>\n

\nPage – 435<\/span><\/p>\n

<\/p>\n
\n

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

difficult a task for them, it demanded too
\ngreat an effort. <\/span><\/p>\n

But all these cases about which I have
\njust spoken to you are very rare ones, you see. We can’t say that such things
\nhappen and are met with at every turn: a gentleman who is the incarnation of an
\nadverse force or another who is possessed. Such cases are very rare, very rare.
\n<\/span><\/p>\n

But the case of an influence \u2013 being under
\nan influence and expressing it \u2013 this, unfortunately, is very frequent,
\nespecially with people who undertake yoga without being sufficiently purified
\nbeforehand, or otherwise with egoistic intentions; to people who begin to do
\nyoga for reasons of ambition or vanity it happen very often that they put
\nthemselves under the influence of certain adverse forces. <\/span><\/p>\n

And there are also many people who are
\nunder certain influences in a way… how to put it?… one can’t call it
\naccidental, but… for example, there are psychic beings who choose a certain
\nenvironment to incarnate in because they think that there they will have the
\nexperiences they want, and owing to some circumstances in this environment
\nthere is a hostile influence at work; so the body they put on is to a certain
\nextent under this hostile influence and they have to fight against that
\nterribly all their life. They can at a particular moment, as I said \u2013 if they
\nknow how to rely on greater forces than their own \u2013 they can conquer and gain a
\ngreat victory. It is a great victory to get rid of the influence of an adverse
\nforce. It is truly a victory which goes beyond the individual’s own person and
\nhas a repercussion on the whole terrestrial state. Each victory gained like
\nthis by an individual over a hostile force influencing him, is a long step
\nforward to the day when the earth will be completely free of the presence of
\nhostile forces. It represents a great progress for the earth. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, how can the hostile forces be converted? <\/span><\/i><\/p>\n

\nPage – 436<\/span><\/p>\n

<\/p>\n
\n

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

Well, if they want to, why can’t they?
\nThere is nothing in the universe which doesn’t have one single origin \u2013 that
\nis, a supreme origin \u2013 the hostile forces like everything else; and if they
\ngive up their revolt and separation and aspire to return to their source, they
\ncan very well be converted. It may require much more effort from them than is
\nnecessary for a human being to change his defects, that of course is obvious.
\nIt is a much greater effort and, above all, much deeper, because the origin of
\ntheir revolt is very deep; it is not superficial. But still, they can manage
\nit. They have the power also; these are very powerful beings who, if they
\nresolve to be converted, can do it; and then they become some of the most
\nwonderful instruments for the divine work. The very ones who were some of the
\ngreatest adversaries.<\/span><\/p>\n

I am looking for someone who told me that
\nshe would ask me a question. It is Sujat. Where is she perched? At the end of
\nthe world! I shall never be able to hear her. What did you want to ask? <\/span><\/p>\n

 <\/span><\/p>\n

Could I ask you another question? Is mental imbalance due to the same
\ncause, Sweet Mother? <\/span><\/i><\/p>\n

(Pavitra,
\nrepeating) Is mental imbalance due to the
\nsame cause? <\/i><\/span><\/p>\n

 <\/span><\/p>\n

Very often, but not always. Mental
\nimbalance can be due to many different causes. One of them may be simply a
\nphysical structure which is defective, a cerebral insufficiency. Now, one may
\nsay that this cerebral insufficiency is probably the expression of an inner
\nvital imbalance. But in the case of cerebral insufficiency it is usually
\nhereditary or organic, still…\u00a0\u00a0 <\/span>that
\nis, something produced at the time of conception. So one can’t say that it is
\ndue to an additional influence: it was an influence which acted before birth,
\nand the one who suffers from this mental imbalance is not necessarily under a
\ndirect adverse influence. It can be a consequence of malformation. <\/span><\/p>\n

\nPage – 437<\/span><\/p>\n

<\/p>\n
\n

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

Now, when people are divided in their
\nmind, and in one part of their mind aspire for the truth and transformations and
\nin another don’t want them, and not only resist but revolt \u2013 which happen often
\n\u2013 \u00a0<\/span>this indeed creates a terrible inner
\ncerebral struggle, first mental and then cerebral, and this may bring about a
\nserious mental imbalance. <\/span><\/p>\n

There are cases in which it is precisely
\nthe opening to a suggestion, an adverse influence, an opening which is the
\nresult of a wrong movement \u2013 a movement of revolt or of hatred or of violent
\ndesire. One can, in a wrong movement, open himself \u2013 in a rage, for example \u2013 one
\ncan open to an adverse force and bring in an influence which could terminate by
\na possession. At the beginning these things are relatively easy to cure if
\nthere is a conscious part of the being and a very strong will to get rid of
\nthis bad movement and this influence. One succeeds easily enough, relatively
\nspeaking, if the aspiration is sincere; but if one looks on the thing with
\ncomplacency and tells himself, \u201cAh, it is like that, it can’t be otherwise\u201d,
\nthen this becomes dangerous. One must not tolerate the enemy in the place. As
\nsoon as one notices his presence, one must throw him out very far, as far as
\none can, pitilessly. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, to be pure means what? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

To be pure, what does it mean? One is
\ntruly perfectly pure only when the whole being, in all its elements and all its
\nmovements, adheres fully, exclusively, to the divine Will. This indeed is total
\npurity. It does not depend on any moral or social law, any mental convention of
\nany kind. It depends exclusively on this: when all the elements and all the
\nmovements of the being adhere exclusively and totally to the divine Will. <\/span><\/p>\n

Now, there are stages, there are degrees.
\nFor example, insincerity, which is one of the greatest impurities, always
\narises from the fact that a movement or a set of movements, an element of the
\nbeing or a number of elements, want to follow their
\n <\/span><\/p>\n

\nPage – 438<\/span><\/p>\n

<\/p>\n
\n

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

own will and not be the expression of the
\ndivine Will. So this produces in the being either a revolt or a falsehood. I
\ndon’t mean that one tells lies, but I mean that one is in a state of falsehood,
\nof insincerity. And then, the consequences are more or less serious and more or
\nless extensive according to the gravity of the movement itself and its
\nimportance. But these, if one sees from the point of view of purity, these are
\nthe real impurities. <\/span><\/p>\n

For example, if you take your stand on a
\nmoral viewpoint \u2013 which is itself altogether wrong from the spiritual point of
\nview \u2013 there are people who apparently lead an altogether perfectly moral life,
\nwho conform to all the social laws, all the customs, the moral conventions, and
\nwho are a mass of impurity \u2013 from the spiritual point of view these beings are
\nprofoundly impure. On the other hand there are some poor people who do
\nthings…\u00a0\u00a0 <\/span>who are born, for instance,
\nwith a see of freedom, and do things which are not considered very respectable
\nfrom the social or moral point of view, and who can be in a state of inner
\naspiration and inner sincerity which makes them infinitely purer than the
\nothers. This is one of the big difficulties. As soon as one speaks of these things,
\nthere arises the deformation produced in the consciousness by all the social
\nand moral conventions. As soon as you speak of purity, a moral monument comes
\nin front of you which completely falsifies your notion. And note that it is
\ninfinitely easier to be moral from the social point of view than to be moral
\nfrom the spiritual point of view. To be moral from the social viewpoint one has
\nonly to pay good attention to do nothing which is not approved of by others;
\nthis may be somewhat difficult, but still it is not impossible; and one may be,
\nas I said, a monument of insincerity and impurity while doing this; whereas to
\nbe pure from the spiritual point of view means a vigilance, a consciousness, a
\nsincerity that stand all tests. <\/span><\/p>\n

Now, I may put you on your guard against
\nsomething \u2013 I think it is precisely in this very book that Sri Aurobindo has
\nspoken about it \u2013 about people who live in their vital conscious-<\/span><\/p>\n

\nPage – 439<\/span><\/p>\n

<\/p>\n
\n

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

ness and say, \u201cI indeed am above moral
\nlaws, I follow a higher law, I am free from all moral laws.\u201d And they say this
\nbecause they want to indulge in all irregularities. These people, then, have a
\ndouble impurity: they have spiritual impurity and in addition social impurity.
\nAnd these usually have a very good opinion of themselves, and they assert their
\nwish to live their life with an unequalled impudence. But such people we don’t
\nwant. <\/span><\/p>\n

Yet usually the people whom I have found
\nmost difficult to convert are very respectable people. I am sorry, but I have
\nhad much more difficulty with respectable people than with those who were not
\nso, for they had such a good opinion of themselves that it was impossible to open
\nthem. But the true thing is<\/i>
\ndifficult. That is to say, one must be very vigilant and very self-controlled,
\nvery patient, and have a never-failing goodwill. One must not neglect having a
\nsmall dose of humility, a sufficient one, and one must never be satisfied with
\nthe sincerity one has. One must always want more. <\/span><\/p>\n

(To
\na child<\/i>) What do you have to say, you? Nothing? Nobody has anything to say?
\nWhere is he, the other boy? He is not in his place. He is not in his place, he
\nisn’t there. He was afraid I would ask him questions. So then, nothing more?
\nNobody has anything to say? <\/span><\/p>\n

 <\/span><\/p>\n

\u201cTo be always observing faults and wrong movements brings depression and
\ndiscourages the faith.\u201d How does it discourage the faith? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The faith spoken about is faith in the
\ndivine Grace and the final success of the undertaking. You have begun the yoga
\nand have faith that you will go through to the end of your yoga But if you
\nspend your time looking at all that prevents you from advancing, then finally
\nyou say, \u201cAh, I shall never succeed! It is not possible. If it goes on in this
\nway, I shall never get there.\u201d So this is to lose one’s faith. One must always
\nkeep the faith
\n <\/span><\/p>\n

\nPage – 440<\/span><\/p>\n

<\/p>\n
\n

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

that one is sure to succeed. <\/span><\/p>\n

Many people begin, and then after some
\ntime come and tell you, \u201cOh, I shall never be able to go through. I have too
\nmany difficulties.\u201d So this means not having faith. If one has started, one begins
\nwith the faith that one will reach the goal. Well, this faith should be kept
\ntill the very end. Keeping one’s faith, one attains the end. But if in the
\nmiddle of the road you turn back saying, \u201cNo, I can’t\u201d, then, obviously you
\nwill not reach the end. Some people start on the way and then, after some time,
\nthey find it heavy-going, tiring, difficult, and also that they themselves,
\ntheir legs, don’t walk well, their feet begin to ache, e. You see, they say,
\n\u201cOh, it is very hard to go forward.\u201d So instead of saying, \u201cI have started, I
\nshall go through\u201d, which is the only thing to do, they stand there, stop there,
\nlamenting and saying, \u201cOh, I shall never be able to succeed\u201d, and then they
\nleave the path. So, obviously, if they leave the path, they will never succeed.
\nThis is to lose one’s faith. <\/span><\/p>\n

To keep one’s faith is to say, \u201cGood, I
\nhave difficulties but I am going on.\u201d Despair \u2013 that’s what cuts off your legs,
\nstops you, leaves you like this: \u201cIt is over, I can’t go on any longer.\u201d It is
\nindeed finished, and that’s something which should not be allowed. <\/span><\/p>\n

When you have started, you must go to the
\nvery end. Sometimes, you see, to people who come to me with enthusiasm I say,
\n\u201cThink a little, it is not an easy path, you will need time, you will need
\npatience. You will need much endurance, much perseverance and courage and an
\nuntiring goodwill. Look and see if you are capable of having all this, and then
\nstart. But once you have started, it is finished, there is no going back any
\nmore; you must go to the very end.\u201d <\/span><\/p>\n

Sometimes I tell them, I tell them that I
\ngive them a few days or a few months. There are some to whom I have given a few
\nyears for reflection. I told them, \u201cLook well, be quite sure.\u201d But once they
\ncome and say, \u201cNow I have decided, I want to start\u201d, it is good. Now, one must
\ngo on to the very end,
\n <\/span><\/p>\n

\nPage – 441<\/span><\/p>\n

<\/p>\n
\n

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

whatever the cost; even if it is very
\ndifficult, one has to go to the very end. <\/span><\/p>\n

 <\/span><\/p>\n

When one draws back from the path, one draws back for the present life
\nor…\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/p>\n

In this, you see, there are many different
\ncases, and they depend on the nature of the drawing back. If it is a small
\nset-back or a small halt, you can start again. But it is ten times more
\ndifficult than before. <\/span><\/p>\n

 <\/span><\/p>\n

Why? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Why? Because it is so. Because you have
\naccumulated obstacles in yourself by your cowardice and weakness. All those
\ndifficulties which you must conquer are like spiritual tests which you have to
\npass. And if you fail in your test, well, the next one will be much more
\ndifficult. This is the general occult law. One can’t escape it. If you are
\nfaced with making an effort and making progress, if you fail…\u00a0\u00a0 <\/span>And note that in the present conditions you
\nare not warned beforehand, which makes the test much more difficult to pass. In
\nformer days, the days of old, the candidates were told, \u201cNow, prepare yourself.
\nYou are going to undergo terrible trials: you will be enclosed in a coffin, you
\nwill have to face terrible dangers. But these are tests to find out if you have
\nthe necessary qualities.\u201d A man forewarned, you understand, is as good as ten,
\nas we say. Once they were warned that it was a trial, they did not take it
\nseriously and it was much easier. <\/span><\/p>\n

But that’s no longer the practice. This is
\nno longer done. It is life itself, the circumstances of each day which are the
\ntrials through which you have to pass. Some people instinctively feel that they
\nare facing a decision that’s to be taken, a special effort that’s to be made,
\nand they make this effort within themselves and cross the step. These acquire a
\nmuch greater strength to
\n <\/span><\/p>\n

\nPage – 442<\/span><\/p>\n

<\/p>\n
\n

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

cross the next step. When one has gained a
\nsmall victory over his lower being, the next time he has a much greater
\nstrength to take the next step. On the contrary, if one is blind, ignorant,
\nstupid or ill-willed and, instead of saying \u201cyes\u201d to the trial that faces him,
\nhe revolts or refuses it, then, you see, this is expressed by: \u201cOne has not
\npassed his test, one has failed in his test.\u201d But the next time, one is
\ncompelled not only to make an effort to conquer this, but to make a still
\ngreater effort to redress the wrong one has done to himself. So it is much more
\ndifficult. <\/span><\/p>\n

But these things happen to everyone on the
\npath, all the time, perhaps even daily. There are small things, there are
\nthings a little bigger. The small ones one can turn, you see, by chance the right
\nway. For the big ones one must first have a kind of instinct. One must pay
\nattention and do the right thing in the right way. But there are other things
\nstill. When one is at a critical moment of his development, and it is
\nabsolutely necessary to cross the step in order to go forward \u2013 at that moment,
\nthere are always two possibilities: that of crossing the step, and then one
\nimmediately makes a terrific progress; or else to become slack, and then this
\nindeed is more than a halt, even more than a set-back, it can be a very serious
\nfall into a chasm. There are abysses from which one does not come up again; and
\nso, in this case it means a life lost. <\/span><\/p>\n

But if one has within, besides the part
\nthat has given way and fallen, if somewhere one has a very ardent flame, if one
\nis ready for anything, all possible suffering, all possible effort, all
\npossible sacrifices to redress what one has done, in order to climb back from
\nthe bottom of the abyss, to find the path again, one can do it. This flame has
\nthe power to call the Grace. And with the Grace there is nothing impossible.
\nBut it must be a real flame, something very powerful, because when one is at
\nthe bottom of the hole it is not easy to come out of it. Between the first
\nkind, which is simply a little halt on the way and which makes the next step
\njust a little more difficult, and the last one I am speaking about, there are
\nmany degrees; and so one can’t
\n <\/span><\/p>\n

\nPage – 443<\/span><\/p>\n

<\/p>\n
\n

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

say that if one leaves the path it is for
\na lifetime. That would be only an extreme case. <\/span><\/p>\n

But if one leaves the path, it is even
\nvery difficult to find it again. What is strange is that in leaving it one
\nloses it. There are legends of this kind in all countries: of people who have
\nleft the path and then later searched for it and never found it again. It was
\nas if it had vanished. They lost it and this truly is a very sad thing. <\/span><\/p>\n

But when you are on the path, I said this \u2013
\nI was just saying it \u2013 when you are on the path, do not ever leave it. Wait a
\nlittle, you can hesitate as long as you want before taking it; but the minute
\nyou set your foot on it, it is finished, don’t leave it. Because this has
\nconsequences which can even extend to several lives. It is something very
\nserious. That is why, besides, I never push anyone to take the path. You are
\nquite a number of children here; I have never asked anyone \u2013 only those who
\ncame to me and told me, \u201cI want it.\u201d And to these also, unless I am absolutely
\nsure of them because it is written in their destiny that they have come for
\nthat, I always say, \u201cThink about it, think, be quite sure that this is what you
\nwant and nothing else.\u201d And when they have reflected and decided, it is
\nfinished. One should no longer move away, one should go straight to the end. I
\nmean, one should not leave the path any more. One should go forward at all
\ncosts and try not to stop too often on the way, because it is easier to
\ncontinue even if it is hard, you see, than to begin all over again when one has
\nstopped. A much greater effort is needed to get going again than to continue on
\nthe way. And you see, logically I should not say it, but I have already warned
\nall who are here, I have told them, \u201cDon’t ever take lightly all the
\ncircumstances of each day, all the tiny little things of life, all the small
\nevents, you know; never take all this lightly.\u201d Never react with your lower
\nbeing. Each time you are told to do something or not to do it \u2013 you are not
\ntold this very often, but each time you are told, before reacting think a
\nlittle, try to find in yourself the part which reacts. Do not react just like
\nthat
\n <\/span><\/p>\n

\nPage – 444<\/span><\/p>\n

<\/p>\n
\n

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

with what is most commonplace in you.
\nEnter within yourself, try to find the best in yourself and with this you must
\nreact. It is very important, it is very
\nimportant.<\/i><\/span><\/p>\n

There are people who mark time for years
\nbecause they haven’t done this. There are others who seem to fly, so fast do
\nthey go, because they pay attention to this. And those who don’t do that throw
\nthe blame always on the Divine. They accuse the Grace. They tell her, \u201cIt is
\nYou who deceived me, it is You who put me into difficulty, it is You who made
\nme stumble, it is You who are a monster\u201d, not exactly in these words, but their
\nthought is like this. And so, naturally, they make their case worse because
\nthey push away even the help they could have had in their difficulty. There we
\nare. <\/span><\/p>\n

I could tell you many more things, but it
\nwill come gradually. In any case, if you can keep within yourself a confidence,
\na candid trust which does not argue, and the see of…\u00a0\u00a0 <\/span>yes, it is truly a kind of trust that what
\nis done for you, in spite of all appearances, is always the best thing to lead
\nyou in the quickest way possible out of all your difficulties and towards the
\ngoal…\u00a0\u00a0 <\/span>if you can keep that strong in
\nyou, well, your path will become tremendously easier. <\/span><\/p>\n

You will tell me that it is very difficult
\nto keep it, but children keep it very well. They must have truly come upon
\nparticularly detestable parents to lose it; but if their parents are simply
\ngood enough, they keep this very well. Well, it is this attitude; if you can
\ntell yourself, \u201cGood, perhaps the divine Grace deserves our confidence\u201d, simply
\nthis, nothing else, you will avoid many difficulties, many. In fact this avoids
\nmany difficulties even in ordinary life, and many worries. And particularly
\nhere, if you can do that, well, you will see things which seemed formidably
\ndifficult dissolving suddenly like clouds. <\/span><\/p>\n

There we are, that’s all. <\/span><\/p>\n

Au revoir<\/span><\/i>,
\nmy children. <\/span>
\n <\/p>\n

\nPage – 445<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

22 December 1954   This talk is based upon Sri Aurobindo’s Bases of Yoga, Chapter 3, \u201cIn Difficulty\u201d.   When a being is possessed by…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[125],"tags":[],"class_list":["post-4414","post","type-post","status-publish","format-standard","hentry","category-06-questions-and-answers-volume-06","wpcat-125-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4414","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=4414"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4414\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4414"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4414"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4414"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}