{"id":955,"date":"2013-07-13T01:31:33","date_gmt":"2013-07-13T01:31:33","guid":{"rendered":"http:\/\/localhost\/?p=955"},"modified":"2013-07-13T01:31:33","modified_gmt":"2013-07-13T01:31:33","slug":"05-the-threefold-life-vol-20-the-synthesis-of-yoga-volume-20","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/20-the-synthesis-of-yoga-volume-20\/05-the-threefold-life-vol-20-the-synthesis-of-yoga-volume-20","title":{"rendered":"-05_The Threefold Life .htm"},"content":{"rendered":"\n\n
\n
\n


\nChapter
\nIII<\/span><\/font><\/b> <\/font><\/span><\/p>\n


\nThe
\nThreefold Life<\/font><\/span><\/b><\/p>\n

\n <\/p>\n

\n
\n <\/font> <\/font>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/font> <\/span><\/span>
\nN<\/font><\/span>ATURE<\/font><\/b><\/span>,
\nthen, is an evolution or progressive self-manifestation of an eternal and
\nsecret existence, with three successive forms as her three steps of ascent. And
\nwe have consequently as the condition of all our activities these three
\nmutually interdependent possibilities, the bodily life, the mental existence
\nand the veiled spiritual being which is in the involution the cause of the
\nothers and in the evolution their result. Preserving and perfecting the
\nphysical, fulfilling the mental, it is Nature’s aim and it should be ours to
\nunveil in the perfected body and mind the transcendent activities of the
\nSpirit. As the mental life does not abrogate but works for the elevation and
\nbetter utilisation of the bodily existence, so too the spiritual should not abrogate
\nbut transfigure our intellectual, emotional, aesthetic and vital activities.<\/span><\/p>\n

For man, the head of
\nterrestrial Nature, the sole earthly frame in which her full evolution is
\npossible, is a triple birth. He has been given a living frame in which the body
\nis the vessel and life the dynamic means of a divine manifestation. His activity
\nis centred in a progressive mind which aims at perfecting itself as well as the
\nhouse in which it dwells and the means of life that it uses, and is capable of
\nawaking by a progressive self-realisation to its own true nature as a form of
\nthe Spirit. He culminates in what he always really was,<\/span>
\nthe illumined and beatific spirit which is intended at last to irradiate life
\nand mind with its now concealed splendours. <\/span><\/p>\n

Since this is the plan
\nof the divine Energy in humanity, the whole method and aim of our existence
\nmust work by the interaction of these three elements in the being. As a result
\nof their separate formulation in Nature, man has open to him a choice between
\nthree kinds of life, the ordinary material existence, a life of mental activity
\nand progress and the unchanging spiritual beatitude. But he can, as he
\nprogresses, combine these three <\/span><\/p>\n

\nPage
\n\u2013 15<\/span><\/p>\n

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\n

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

 <\/span>forms<\/span><\/span>, resolve their discords
\ninto a harmonious rhythm and so create in himself the whole godhead, the
\nperfect <\/span>Man.<\/span> <\/span><\/p>\n

In ordinary Nature they
\nhave each their own characteristic and governing impulse.<\/span><\/p>\n

The characteristic
\nenergy of bodily Life is not so much in progress as in persistence, not so much
\nin individual self-enlargement as in self-repetition. There is, indeed, in
\nphysical Nature a progression from type to type, from the vegetable to the
\nanimal, from the animal to man; for even in inanimate Matter Mind is at work.
\nBut once a type is marked off physically, the chief immediate preoccupation of
\nthe terrestrial Mother seems to be to keep it in being by a constant reproduction.
\nFor Life always seeks immortality; but since individual form is impermanent and
\nonly the idea of a form is permanent in the consciousness that creates the
\nuniverse, \u2013 for there it does not perish, \u2013 such constant reproduction is the only
\npossible material immortality. Self-preservation, self-repetition,
\nself-multiplication are necessarily, then, the predominant instincts of all
\nmaterial existence. Material life seems ever to move in a fixed cycle.<\/span><\/p>\n

The characteristic
\nenergy of pure Mind is change, and the more our mentality acquires elevation
\nand organisation, the more this law of Mind assumes the aspect of a continual
\nenlargement, improvement and better arrangement of its gains and so of a
\ncontinual passage from a smaller and simpler to a larger and more complex
\nperfection. For Mind, unlike bodily life, is infinite in its field, elastic in
\nits expansion, easily variable in its formations. Change, then,
\nself-enlargement and self-improvement are its proper instincts. Its faith is perfectibility,
\nits watchword is progress. <\/span><\/p>\n

The characteristic law
\nof Spirit is self-existent perfection and immutable infinity. It possesses
\nalways and in its own right the immortality which is the aim of Life and the
\nperfection which is the goal of Mind. The attainment of the eternal and the
\nrealisation of that which is the same in all things and beyond all things,
\nequally blissful in universe and outside it, untouched by the imperfections and
\nlimitations of the forms and activities in which it dwells, are the glory of
\nthe spiritual life. <\/span><\/p>\n

In each of these forms
\nNature acts both individually and collectively; for the Eternal affirms Himself
\nequally in the<\/span><\/p>\n

\nPage
\n\u2013 16<\/span><\/p>\n

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\n

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

single<\/span><\/span> form and in the
\ngroup-existence, whether family, clan and nation or groupings dependent on less
\nphysical principles or the supreme group of all, our collective humanity. Man
\nalso may seek his own individual good from any or all of these spheres of
\nactivity, or identify himself in them with the collectivity and live for it,
\nor, rising to a truer perception of this complex universe, harmonise the
\nindividual realisation with the collective aim. For as it is the right relation
\nof the soul with the Supreme, while it is in the universe, neither to assert
\negoistically its separate being nor to blot itself out in the Indefinable, but
\nto realise its unity with the Divine and the world and unite them in the
\nindividual, so the right relation of the individual with the collectivity is
\nneither to pursue egoistically his own material or mental progress or spiritual
\nsalvation without regard to his fellows, nor for the sake of the community to
\nsuppress or maim his proper development, but to sum up in himself all its best
\nand completest possibilities and pour them out by thought, action and all other
\nmeans on his surroundings so that the whole race may approach nearer to the
\nattainment of its supreme personalities.<\/span><\/p>\n

It follows that the
\nobject of the material life must be to fulfil, above all things, the vital aim
\nof Nature. The whole aim of the material man is to live,<\/span>
\nto pass from birth to death with as much comfort or enjoyment as may be on the
\nway, but anyhow to live. He can subordinate this aim, but only to physical
\nNature’s other instincts, the reproduction of the individual and the
\nconservation of the type in the family, class or community. Self, domesticity,
\nthe accustomed order of the society and of the nation are the constituents of
\nthe material existence. Its immense importance in the economy of Nature is self-evident,
\nand commensurate is the importance of the human type which represents it. He
\nassures her of the safety of the framework she has made and of the orderly
\ncontinuance and conservation of her past gains.<\/span><\/p>\n

But by that very utility
\nsuch men and the life they lead are condemned to be limited, irrationally
\nconservative and earth-bound. The customary routine, the customary
\ninstitutions, the inherited or habitual forms of thought, \u2013 these things are
\nthe life-breath of their nostrils. They admit and jealously defend the<\/span><\/p>\n

\nPage
\n\u2013 17<\/span><\/p>\n

<\/p>\n
\n

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

changes<\/span><\/span> compelled by the
\nprogressive mind in the past, but combat with equal zeal the changes that are
\nbeing made by it in the present. For to the material man the living progressive
\nthinker is an ideologue, dreamer or madman. The old Semites who stoned the
\nliving prophets and adored their memories when dead, were the very incarnation
\nof this instinctive and unintelligent principle in Nature. In the ancient
\nIndian distinction between the once born and the twice born, it is to this material
\nman that the former description can be applied. He does Nature’s inferior
\nworks; he assures the basis for her higher activities; but not to him easily
\nare opened the glories of her second birth.<\/span><\/p>\n

Yet he admits so much of
\nspirituality as has been enforced on his customary ideas by the great religious
\noutbursts of the past and he makes in his scheme of society a place, venerable
\nthough not often effective, for the priest or the learned theologian who can be
\ntrusted to provide him with a safe and ordinary spiritual pabulum. But to the
\nman who would assert for himself the liberty of spiritual experience and the
\nspiritual life, he assigns, if he admits him at all, not the vestment of the priest
\nbut the robe of the Sannyasin. Outside society let him exercise his dangerous
\nfreedom. So he may even serve as a human lightning-rod receiving the
\nelectricity of the Spirit and turning it away from the social edifice.<\/span><\/p>\n

Nevertheless it is
\npossible to make the material man and his life moderately progressive by
\nimprinting on the material mind the custom of progress, the habit of conscious
\nchange, the fixed idea of progression as a law of life. The creation by this
\nmeans of progressive societies in <\/span>Europe<\/span> is one of the greatest
\ntriumphs of Mind over Matter. But the physical nature has its revenge; for the
\nprogress made tends to be of the grosser and more outward kind and its attempts
\nat a higher or a more rapid movement bring about great wearinesses, swift
\nexhaustions, startling recoils.<\/span><\/p>\n

It is possible also to
\ngive the material man and his life a moderate spirituality by accustoming him
\nto regard in a religious spirit all the institutions of life and its customary
\nactivities. The creation of such spiritualised communities in the East has been
\none of the greatest triumphs of Spirit over Matter. Yet here, too, <\/span><\/p>\n

\nPage
\n\u2013 18<\/span><\/p>\n

<\/p>\n
\n

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

there<\/span><\/span> is a defect; for this
\noften tends only to the creation of a religious temperament, the most outward
\nform of spirituality. Its higher manifestations, even the most splendid and
\npuissant, either merely increase the number of souls drawn out of social life
\nand so impoverish it or disturb the society for a while by a momentary
\nelevation. The truth is that neither the mental effort nor the spiritual
\nimpulse can suffice, divorced from each other, to overcome the immense
\nresistance of material Nature. She demands their alliance in a complete effort
\nbefore she will suffer a complete change in humanity. But, usually, these two
\ngreat agents are unwilling to make to each other the necessary concessions.<\/span><\/p>\n

The mental life
\nconcentrates on the aesthetic, the ethical and the intellectual activities.
\nEssential mentality is idealistic and a seeker after perfection. The subtle
\nself, the brilliant Atman,\u00b9<\/span> is ever a dreamer. A dream
\nof perfect beauty, perfect conduct, perfect Truth, whether seeking new forms of
\nthe Eternal or revitalising the old, is the very soul of pure mentality. But it
\nknows not how to deal with the resistance of Matter. There it is hampered and
\ninefficient, works by bungling experiments and has either to withdraw from the
\nstruggle or submit to the grey actuality. Or else, by studying the material
\nlife and accepting the conditions of the contest, it may succeed, but only in imposing
\ntemporarily some artificial system which infinite Nature either rends and casts
\naside or disfigures out of recognition or by withdrawing her assent leaves as
\nthe corpse of a dead ideal. Few and far between have been those realisations of
\nthe dreamer in Man which the world has gladly accepted, looks back to with a
\nfond memory and seeks, in its elements, to cherish.<\/span><\/p>\n

When the gulf between
\nactual life and the temperament of the thinker is too great, we see as the
\nresult a sort of withdrawing of the Mind from life in order to act with a
\ngreater freedom in its own sphere. The poet living among his brilliant visions,
\nthe artist absorbed in his art, the philosopher thinking out the problems of
\nthe intellect in his solitary chamber, the scientist, the scholar caring only
\nfor their studies and their experiments, were often in former <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 Who dwells in
\nDream, the inly conscious, the enjoyer of abstractions, the Brilliant. Mandukya
\nUpanishad, 4.<\/span><\/p>\n

\nPage
\n\u2013 19<\/span><\/p>\n

<\/p>\n
\n

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

days<\/span><\/span>, are even now not unoften
\nthe Sannyasins of the intellect. To the work they have done for humanity, all
\nits past bears record.<\/span><\/p>\n

But such seclusion is
\njustified only by some special activity. Mind finds fully its force and action
\nonly when it casts itself upon life and accepts equally its possibilities and
\nits resistances as the means of a greater self-perfection. In the struggle with
\nthe difficulties of the material world the ethical development of the
\nindividual is firmly shaped and the great schools of conduct are formed; by
\ncontact with the facts of life Art attains to vitality, Thought assures its
\nabstractions, the generalisations of the philosopher base themselves on a
\nstable foundation of science and experience.<\/span><\/p>\n

This mixing with life
\nmay, however, be pursued for the sake of the individual mind and with an entire
\nindifference to the forms of the material existence or the uplifting of the
\nrace. This indifference is seen at its highest in the Epicurean discipline and
\nis not entirely absent from the Stoic; and even altruism does the works of
\ncompassion more often for its own sake than for the sake of the world it helps.
\nBut this too is a limited fulfilment. The progressive mind is seen at its
\nnoblest when it strives to elevate the whole race to its own level whether by
\nsowing broadcast the image of its own thought and fulfilment or by changing the
\nmaterial life of the race into fresh forms, religious, intellectual, social or
\npolitical, intended to represent more nearly that ideal of truth, beauty,
\njustice, righteousness with which the man’s own soul is illumined. Failure in
\nsuch a field matters little; for the mere attempt is dynamic and creative. The
\nstruggle of Mind to elevate life is the promise and condition of the conquest
\nof life by that which is higher even than Mind.<\/span><\/p>\n

That highest thing, the
\nspiritual existence, is concerned with what is eternal but not therefore
\nentirely aloof from the transient. For the spiritual man the mind’s dream of
\nperfect beauty is realised in an eternal love, beauty and delight that has no
\ndependence and is equal behind all objective appearances; its dream of perfect
\nTruth in the supreme, self-existent, self-apparent and eternal Verity which
\nnever varies, but explains and is the secret of all variations and the goal of
\nall progress; its dream of perfect action in the omnipotent and self-guiding
\nLaw that is inherent for ever<\/span><\/p>\n

\nPage
\n\u2013 20<\/span><\/p>\n

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\n

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

in<\/span><\/span> all things and translates
\nitself here in the rhythm of the worlds. What is fugitive vision or constant
\neffort of creation in the brilliant Self is an eternally existing Reality in
\nthe Self that knows and is the Lord.\u00b9<\/span><\/p>\n

But if it is often
\ndifficult for the mental life to accommodate itself to the dully resistant
\nmaterial activity, how much more difficult must it seem for the spiritual
\nexistence to live on in a world that appears full not of the Truth but of every
\nlie and illusion, not of Love and Beauty but of an encompassing discord and
\nugliness, not of the Law of Truth but of victorious selfishness and sin?
\nTherefore the spiritual life tends easily in the saint and Sannyasin to
\nwithdraw from the material existence and reject it either wholly and physically
\nor in the spirit. It sees this world as the kingdom of evil or of ignorance and
\nthe eternal and divine either in a far-off heaven or beyond where there is no
\nworld and no life. It separates itself inwardly, if not also physically, from
\nthe world’s impurities; it asserts the spiritual reality in a spotless
\nisolation. This withdrawal renders an invaluable service to the material life
\nitself by forcing it to regard and even to bow down to something that is the
\ndirect negation of its own petty ideals, sordid cares and egoistic
\nself-content.<\/span><\/p>\n

But the work in the
\nworld of so supreme a power as spiritual force cannot be thus limited. The
\nspiritual life also can return upon the material and use it as a means of its
\nown greater fullness. Refusing to be blinded by the dualities, the appearances,
\nit can seek in all appearances whatsoever the vision of the same Lord, the same
\neternal Truth, Beauty, Love, Delight. The Vedantic formula of the Self in all
\nthings, all things in the Self and all things as becomings of the Self is the
\nkey to this richer and all-embracing Yoga. <\/span><\/p>\n

But the spiritual life,
\nlike the mental, may thus make use of this outward existence for the benefit of
\nthe individual with a perfect indifference to any collective uplifting of the
\nmerely symbolic world which it uses. Since the Eternal is for ever the same in
\nall things and all things the same to the Eternal, since the exact mode of
\naction and the result are of no importance com-<\/span><\/p>\n

 <\/span><\/p>\n

The Unified, in
\nwhom conscious thought is concentrated, who is all delight and enjoyer of
\ndelight, the Wise. . . .\u00a0 <\/span>He is the Lord
\nof all, the Omniscient, the inner Guide. Mandukya Upanishad. 5,
\n6.<\/span><\/span><\/p>\n

\nPage
\n\u2013 21<\/span><\/p>\n

<\/p>\n
\n

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pared<\/span><\/span> with the working out in
\noneself of the one great realisation, this spiritual indifference accepts no
\nmatter what environment, no matter what action, dispassionately, prepared to
\nretire as soon as its own supreme end is realised. It is so that many have
\nunderstood the ideal of the Gita. Or else the inner love and bliss may pour
\nitself out on the world in good deeds, in service, in compassion, the inner
\nTruth in the giving of knowledge, without therefore attempting the
\ntransformation of a world which must by its inalienable nature remain a
\nbattle-field of the dualities, of sin and virtue, of truth and error, of joy
\nand suffering.<\/span><\/p>\n

But if Progress also is
\none of the chief terms of world-existence and a progressive manifestation of
\nthe Divine the true sense of Nature, this limitation also is invalid. It is
\npossible for the spiritual life in the world, and it is its real mission, to change
\nthe material life into its own image, the image of the Divine. Therefore,
\nbesides the great solitaries who have sought and attained their
\nself-liberation, we have the great spiritual teachers who have also liberated
\nothers and, supreme of all, the great dynamic souls who, feeling themselves
\nstronger in the might of the Spirit than all the forces of the material life
\nbanded together, have thrown themselves upon the world, grappled with it in a
\nloving wrestle and striven to compel its consent to its own transfiguration.
\nOrdinarily, the effort is concentrated on a mental and moral change in
\nhumanity, but it may extend itself also to the alteration of the forms of our
\nlife and its institutions so that they too may be a better mould for the
\ninpourings of the Spirit. These attempts have been the supreme landmarks in the
\nprogressive development of human ideals and the divine preparation of the race.
\nEvery one of them, whatever its outward results, has left Earth more capable of
\nHeaven and quickened in its tardy movements the evolutionary Yoga of Nature.<\/span><\/p>\n

In <\/span>India<\/span>, for the last thousand
\nyears and more, the spiritual life and the material have existed side by side
\nto the exclusion of the progressive mind. Spirituality has made terms for itself
\nwith Matter by renouncing the attempt at general progress. It has obtained from
\nsociety the right of free spiritual development for all who assume some
\ndistinctive symbol, such as the garb of the Sannyasin, the recognition of that
\nlife as man’s goal and those <\/span><\/p>\n

\nPage
\n\u2013 22<\/span><\/p>\n

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\n

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 <\/span>who<\/span><\/span> live it as worthy of an
\nabsolute reverence, and the casting of society itself into such a religious
\nmould that its most customary acts should be accompanied by a formal reminder
\nof the spiritual symbolism of life and its ultimate destination. On the other
\nhand, there was conceded to society the right of inertia and immobile
\nself-conservation. The concession destroyed much of the value of the terms. The
\nreligious mould being fixed, the formal reminder tended to become a routine and
\nto lose its living sense. The constant attempts to change the mould by new
\nsects and religions ended only in a new routine or a modification of the old;
\nfor the saving element of the free and active mind had been exiled. The
\nmaterial life, handed over to the Ignorance, the purposeless and endless
\nduality, became a leaden and dolorous yoke from which flight was the only
\nescape.<\/span><\/p>\n

The schools of Indian
\nYoga lent themselves to the compromise. Individual perfection or liberation was
\nmade the aim, seclusion of some kind from the ordinary activities the
\ncondition, the renunciation of life the culmination. The teacher gave his
\nknowledge only to a small circle of disciples. Or if a wider movement was
\nattempted, it was still the release of the individual soul that remained the
\naim. The pact with an immobile society was, for the most part, observed.<\/span><\/p>\n

The utility of the
\ncompromise in the then actual state of the world cannot be doubted. It secured
\nin India a society which lent itself to the preservation and the worship of
\nspirituality, a country apart in which as in a fortress the highest spiritual
\nideal could maintain itself in its most absolute purity unoverpowered by the
\nsiege of the forces around it. But it was a compromise, not an absolute
\nvictory. The material life lost the divine impulse to growth, the spiritual
\npreserved by isolation its height and purity, but sacrificed its full power and
\nserviceableness to the world. Therefore, in the divine Providence the country
\nof the Yogins and the Sannyasins has been forced into a strict and imperative
\ncontact with the very element it had rejected, the element of the progressive
\nMind, so that it might recover what was now wanting to it.<\/span><\/p>\n

We have to recognise
\nonce more that the individual exists not in himself alone but in the
\ncollectivity and that individual<\/span><\/p>\n

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\n\u2013 23<\/span><\/p>\n

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\n

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

 perfection and liberation are not the whole
\nsense of God’s intention in the world. The free use of our liberty includes
\nalso the liberation of others and of mankind; the perfect utility of our
\nperfection is, having realised in ourselves the divine symbol, to reproduce,
\nmultiply and ultimately universalise it in others.<\/span><\/p>\n

Therefore from a
\nconcrete view of human life in its threefold potentialities we come to the same
\nconclusion that we had drawn from an observation of Nature in her general
\nworkings and the three steps of her evolution. And we begin to perceive a
\ncomplete aim for our synthesis of Yoga.<\/span><\/p>\n

Spirit is the crown of
\nuniversal existence; Matter is its basis; Mind is the link between the two.
\nSpirit is that which is eternal; Mind and Matter are its workings. Spirit is
\nthat which is concealed and has to be revealed; mind and body are the means by
\nwhich it seeks to reveal itself. Spirit is the image of the Lord of the Yoga;
\nmind and body are the means He has provided for reproducing that image in
\nphenomenal existence. All Nature is an attempt at a progressive revelation of
\nthe concealed Truth, a more and more successful reproduction of the divine
\nimage. <\/span><\/p>\n

But what Nature aims at
\nfor the mass in a slow evolution, Yoga effects for the individual by a rapid
\nrevolution. It works by a quickening of all her energies, a sublimation of all
\nher faculties. While she develops the spiritual life with difficulty and has
\nconstantly to fall back from it for the sake of her lower realisations, the
\nsublimated force, the concentrated method of Yoga can attain directly and carry
\nwith it the perfection of the mind and even, if she will, the perfection of the
\nbody. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to
\nthe Lord of Nature, beyond universe to the Transcendent and can return with the
\ntranscendent light and power, with the fiat of the Omnipotent. <\/span><\/p>\n

But their aim is one in
\nthe end. The generalisation of Yoga in humanity must be the last victory of
\nNature over her own delays and concealments. Even as now by the progressive
\nmind in Science she seeks to make all mankind fit for the full development of
\nthe mental life, so by Yoga must she inevitably seek to make all mankind fit
\nfor the higher evolution, the second birth, the spiritual existence. And as the
\nmental life uses and perfects <\/span><\/p>\n

\nPage
\n\u2013 24<\/span><\/p>\n

<\/p>\n
\n

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

 <\/span>the<\/span><\/span> material, so will the
\nspiritual use and perfect the material and the mental existence as the
\ninstruments of a divine self-expression. The ages when that is accomplished, are
\nthe legendary Satya or Krita\u00b9 Yugas, the ages of the Truth manifested in the
\nsymbol, of the great work done when Nature in mankind, illumined, satisfied and
\nblissful, rests in the culmination of her endeavour.<\/span><\/p>\n

It is for man to know
\nher meaning, no longer misunderstanding, vilifying or misusing the universal
\nMother, and to aspire always by her mightiest means to her highest ideal.<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 Satya means
\nTruth; Krita, effected<\/span> or completed.<\/span><\/p>\n

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\n\u2013 25<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter III  The Threefold Life     \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 NATURE, then, is an evolution or progressive self-manifestation of an eternal and secret existence, with three successive forms…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"class_list":["post-955","post","type-post","status-publish","format-standard","hentry","category-20-the-synthesis-of-yoga-volume-20","wpcat-20-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/955","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=955"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/955\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=955"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=955"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=955"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}