{"id":992,"date":"2013-07-13T01:31:47","date_gmt":"2013-07-13T01:31:47","guid":{"rendered":"http:\/\/localhost\/?p=992"},"modified":"2013-07-13T01:31:47","modified_gmt":"2013-07-13T01:31:47","slug":"29-the-release-from-the-ego-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\/29-the-release-from-the-ego-vol-20-the-synthesis-of-yoga-volume-20","title":{"rendered":"-29_The Release from the Ego.htm"},"content":{"rendered":"\n\n
\n
\n


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

\n <\/font><\/span>The Release from the Ego<\/span><\/font> <\/font><\/span><\/b><\/p>\n

\n <\/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 <\/font> <\/span>
\nT<\/font><\/span><\/b>HE<\/span><\/font> formation of
\na mental and vital ego tied to the body-sense was the first great labour of the
\ncosmic Life in its progressive evolution; for this was the means it found for
\ncreating out of matter a conscious individual. The dissolution of this limiting
\nego is the one condition, the necessary means for this very same Life to arrive
\nat its divine fruition: for only so can the conscious individual find either his
\ntranscendent self or his true Person. This double movement is usually
\nrepresented as a fall and a redemption or a creation and a destruction, \u2013 the
\nkindling of a light and its extinction or the formation first of a smaller
\ntemporary and unreal self and a release from it into our true self’s eternal
\nlargeness. For human thought falls apart towards two opposite extremes: one,
\nmundane and pragmatic, regards the fulfilment and satisfaction of the mental,
\nvital and physical ego-sense individual or collective as the object of life and
\nlooks no farther, while the other, spiritual, philosophic or religious, regards
\nthe conquest of the ego in the interests of the soul, spirit or whatever be the
\nultimate entity, as the one thing supremely worth doing. Even in the camp of the
\nego there are two divergent attitudes which divide the mundane or materialist
\ntheory of the universe. One tendency of this thought regards the mental ego as a
\ncreation of our mentality which will be dissolved with the dissolution of mind
\nby the death of the body; the one abiding truth is eternal Nature working in the
\nrace \u2013 this or another \u2013 and her purpose should be followed, not ours, \u2013 the
\nfulfilment of the race, the collective ego, and not that of the individual
\nshould be the rule of life. Another trend of thought, more vitalistic<\/span> in its tendencies, fixes on the
\nconscious ego as the supreme achievement of Nature, no matter how transitory,
\nennobles it into a human representative of the Will-to-be and holds up its
\ngreatness and satisfaction as the highest
\n <\/span><\/p>\n

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\n\u2013 341<\/span><\/p>\n

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\n

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aim of our existence. In
\nthe more numerous systems that take their stand on some kind of religious
\nthought or spiritual discipline there is a corresponding divergence. The Buddhist
\ndenies the existence of a real self or ego, admits no universal or transcendent
\nBeing. The Adwaitin declares the apparently individual soul to be none other
\nthan the supreme Self and Brahman, its individuality an illusion; the putting
\noff of individual existence is the only true release. Other systems assert, in
\nflat contradiction of this view, the eternal persistence of the human soul; a
\nbasis of multiple consciousness in the One or else a dependent but still
\nseparate entity, it is constant, real, imperishable.<\/span><\/p>\n

Amidst these
\nvarious and conflicting opinions the seeker of the Truth has to decide for
\nhimself which shall be for him the Knowledge. But if our aim is a spiritual
\nrelease or a spiritual fulfilment, then the exceeding of this little mould of
\nego is imperative. In human egoism and its satisfaction there can be no divine
\nculmination and deliverance. A certain purification from egoism is the
\ncondition even of ethical progress and elevation, for social good and
\nperfection; much more is it indispensable for inner peace, purity and joy. But
\na much more radical deliverance, not only from egoism but from ego-idea and
\nego-sense, is needed if our aim is to raise human into divine nature.
\nExperience shows that, in proportion as we deliver ourselves from the limiting
\nmental and vital ego, we command a wider life, a larger existence, a higher
\nconsciousness, a happier soul-state, even a greater knowledge, power and scope.
\nEven the aim which the most mundane philosophy pursues, the fulfilment,
\nperfection, satisfaction of the individual, is best assured not by satisfying
\nthe narrow ego but by finding freedom in a higher and larger self. There is no
\nhappiness in smallness of the being, says the Scripture, it is with the large
\nbeing that happiness comes. The ego is by its nature a smallness of being; it
\nbrings contraction of the consciousness and with the contraction limitation of
\nknowledge, disabling ignorance, \u2013 confinement and a diminution of power and by
\nthat diminution incapacity and weakness, \u2013 scission of oneness and by that
\nscission disharmony and failure of sympathy and love and understanding, \u2013
\ninhibition or fragmentation of delight of being and by that fragmentation pain
\nand sorrow. To recover what is
\n <\/span><\/p>\n

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\n

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lost we must break out
\nof the walls of ego. The ego must either disappear in impersonality or fuse
\ninto a larger I: it must fuse into the wider cosmic \u201cI\u201d which comprehends all
\nthese smaller selves or the transcendent of which even the cosmic self is a
\ndiminished image.<\/span><\/p>\n

But this
\ncosmic self is spiritual in essence and in experience; it must not be confused
\nwith the collective existence, with any group soul or the life and body of a
\nhuman society or even of all mankind. The subordination of the ego to the
\nprogress and happiness of the human race is now a governing idea in the world’s
\nthought and ethics; but this is a mental and moral and not a spiritual ideal.
\nFor that progress is a series of constant mental, vital and physical
\nvicissitudes, it has no firm spiritual content, and offers no sure standing-ground
\nto the soul of man. The consciousness of collective humanity is only a larger
\ncomprehensive edition or a sum of individual egos. Made of the same substance,
\nin the same mould of nature, it has not in it any greater light, any more
\neternal sense of itself, any purer source of peace, joy and deliverance. It is
\nrather even more tortured, troubled and obscured, certainly more vague,
\nconfused and unprogressive<\/span>. The individual is in this
\nrespect greater than the mass and cannot be called on to subordinate his more
\nluminous possibilities to this darker entity. If light, peace, deliverance, a
\nbetter state of existence are to come, they must descend into the soul from
\nsomething wider than the individual, but also from something higher than the
\ncollective ego. Altruism, philanthropy, the service of mankind are in
\nthemselves mental or moral ideals, not laws of the spiritual life. If into the
\nspiritual aim there enters the impulse to deny the personal self or to serve
\nhumanity or the world at large, it comes not from the ego nor from the
\ncollective sense of the race, but from something more occult and profound
\ntranscendent of both these things; for it is founded on a sense of the Divine
\nin all and it works not for the sake of the ego or the race but for the sake of
\nthe Divine and its purpose in the person or group or collective. It is this
\ntranscendent Source which we must seek and serve, this vaster being and
\nconsciousness to which the race and the individual are minor terms of its
\nexistence.<\/span><\/p>\n

There is
\nindeed a truth behind the pragmatic impulse which <\/span><\/p>\n

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an exclusive one-sided
\nspirituality is apt to ignore or deny or belittle. It is this that since the
\nindividual and the universal are terms of that higher and vaster Being, their
\nfulfilment must have some real place in the supreme Existence. There must be
\nbehind them some high purpose in the supreme Wisdom and Knowledge, some eternal
\nstrain in the supreme Delight: they cannot have been, they were not created in
\nvain. But the perfection and satisfaction of humanity like the perfection and
\nsatisfaction of the individual, can only be securely compassed and founded upon
\na more eternal yet unseized<\/span> truth and right of
\nthings. Minor terms of some greater Existence, they can fulfil themselves only
\nwhen that of which they are the terms is known and possessed. The greatest
\nservice to humanity, the surest foundation for its true progress, happiness and
\nperfection is to prepare or find the way by which the individual and the
\ncollective man can transcend the ego and live in its true self, no longer bound
\nto ignorance, incapacity, disharmony and sorrow. It is by the pursuit of the
\neternal and not by living bound in the slow collective evolution of Nature that
\nwe can best assure even that evolutionary, collective, altruistic aim our
\nmodern thought and idealism have set before us. But it is in itself a secondary
\naim; to find, know and possess the Divine existence, consciousness and nature
\nand to live in it for the Divine is our true aim and the one perfection to
\nwhich we must aspire.<\/span><\/p>\n

It is then in
\nthe way of the spiritual philosophies and religions, not in that of any
\nearth-bound materialistic doctrine, that the seeker of the highest knowledge
\nhas to walk, even if with enriched aims and a more comprehensive spiritual purpose.
\nBut how far has he to proceed in the elimination of the ego? In the ancient way
\nof knowledge we arrive at the elimination of the ego-sense which attaches
\nitself to the body, to the life, to the mind and says of all or any of them,
\n\u201cThis is I\u201d. Not only do we, as in the way of works, get rid of the \u201cI\u201d of the
\nworker and see the Lord alone as the true source of all works and sanction of
\nworks and His executive Nature-power or else His supreme Shakti as the sole
\nagent and worker, \u2013 but we get rid also of the ego-sense which mistakes the
\ninstruments or the expressions of our being for our true self and spirit. But
\neven if all this has been done, <\/span><\/p>\n

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\n

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something remains still;
\nthere remains a substratum of all these, a general sense of the separate I.
\nThis substratum ego is something vague, indefinable, elusive; it does not or
\nneed not attach itself to anything in particular as the self; it does not
\nidentify itself with anything collective; it is a sort of fundamental form or
\npower of the mind which compels the mental being to feel himself as a perhaps
\nindefinable but still a limited being which is not mind, life or body, but
\nunder which their activities proceed in Nature. The others were a qualified
\nego-idea and ego-sense supporting themselves on the play of the Prakriti; but
\nthis is the pure fundamental ego-power supporting itself on the consciousness
\nof the mental Purusha. And because it seems to be above or behind the play and
\nnot in it, because it does not say \u201cI am the mind, life or body,\u201d but \u201cI am a
\nbeing on whom the action of mind, life and body depends,\u201d many think themselves
\nreleased and mistake this elusive Ego for the One, the Divine, the true Purusha
\nor at the very least for the true Person within them, \u2013 mistaking the
\nindefinable for the Infinite. But so long as this fundamental ego-sense
\nremains, there is no absolute release. The egoistic life, even if diminished in
\nforce and intensity, can still continue well enough with this support. If there
\nis the error in identification, the ego life may under that pretext get rather
\nan exaggerated intensity and force. Even if there is no such error, the ego
\nlife may be wider, purer, more flexible and release may be now much easier to
\nattain and nearer to accomplishment, but still there is as yet no definitive
\nrelease. It is imperative to go farther, to get rid of this indefinable but
\nfundamental ego-sense also and get back to the Purusha on whom it is supporting
\nitself, of whom it is a shadow; the shadow has to disappear and by its
\ndisappearance reveal the spirit’s unclouded substance. <\/span><\/p>\n

That
\nsubstance is the self of the man called in European thought the Monad, in
\nIndian philosophy, Jiva or Jivatman, the living entity, the self of the living
\ncreature. This Jiva is not the mental ego-sense constructed by the workings of
\nNature for her temporary purpose. It is not a thing bound, as the mental being,
\nthe vital, the physical are bound, by her habits, laws or processes. The Jiva
\nis a spirit and self, superior to Nature. It is true that it consents to her acts,
\nreflects her moods and upholds the triple <\/span><\/p>\n

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\n

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medium of mind, life and
\nbody through which she casts them upon the soul’s consciousness; but it is
\nitself a living reflection or a soul-form or a self-creation of the Spirit
\nuniversal and transcendent. The One Spirit who has mirrored some of His modes
\nof being in the world and in the soul, is multiple in the Jiva. That Spirit is
\nthe very Self of our self, the One and the Highest, the Supreme we have to
\nrealise, the infinite existence into which we have to enter. And so far the
\nteachers walk in company, all agreeing that this is the supreme object of
\nknowledge, of works and of devotion, all agreeing that if it is to be attained,
\nthe Jiva must release himself from the ego-sense which belongs to the lower
\nNature or Maya. But here they part company and each goes his own way. The
\nMonist fixes his feet on the path of an exclusive Knowledge and sets for us as
\nsole ideal an entire return, loss, immersion or extinction of the Jiva in the
\nSupreme. The Dualist or the partial Monist turns to the path of Devotion and
\ndirects us to shed indeed the lower ego and material life, but to see as the
\nhighest destiny of the spirit of man, not the self-annihilation of the
\nBuddhist, not the self-immersion of the Adwaitin, not a swallowing up of the
\nmany by the One, but an eternal existence absorbed in the thought, love and
\nenjoyment of the Supreme, the One, the All-Lover.<\/span><\/p>\n

For the
\ndisciple of an integral Yoga there can be no hesitation; as a seeker of
\nknowledge it is the integral knowledge and not anything either half-way and
\nattractive or high-pinnacled<\/span> and exclusive he must
\nseek. He must soar to the utmost height, but also circle and spread to the most
\nall-embracing wideness, not binding himself to any rigid structure of
\nmetaphysical thought, but free to admit and combine all the soul’s highest and
\ngreatest and fullest and most numerous experiences. If the highest height of
\nspiritual experience, the sheer summit of all realisation is the absolute union
\nof the soul with the Transcendent who exceeds the individual and the universe,
\nthe widest scope of that union is the discovery of that very Transcendent as
\nthe source, support, continent, informing and constituent spirit and substance
\nof both these manifesting powers of the divine Essence and the divine Nature.
\nWhatever the path, this must be for him the goal. The Yoga of Action also is
\nnot fulfilled, is not absolute, is not victo<\/span>– <\/span><\/p>\n

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\n

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riously<\/span><\/span> complete
\nuntil the seeker has felt and lives in his essential and integral oneness with
\nthe Supreme. One he must be with the Divine both in his highest and inmost and
\nin his widest being and consciousness, in his work, his will, his power of
\naction, his mind, body, life. Otherwise he is only released from the illusion of
\nindividual works, but not released from the illusion of separate being and
\ninstrumentality. As the servant and instrument of the Divine he works, but the
\ncrown of his labour and its perfect base or motive is oneness with that which
\nhe serves and fulfils. The Yoga of devotion too is complete only when the lover
\nand the Beloved are unified and difference is abolished in the ecstasy of a
\ndivine oneness; and yet in the mystery of this unification there is the sole
\nexistence of the Beloved but no extinction or absorption of the lover. It is
\nthe highest unity which is the express direction of the path of knowledge, the
\ncall to absolute oneness is its impulse, the experience of it its magnet, but
\nit is this very highest unity which takes as its field of manifestation in him
\nthe largest possible cosmic wideness. Obeying the necessity to withdraw
\nsuccessively from the practical egoism of our triple nature and its fundamental
\nego-sense, we come to the realisation of the spirit, the self, lord of this
\nindividual human manifestation, but our knowledge is not integral if we do not
\nmake this self in the individual one with the cosmic spirit and find their
\ngreater reality above in an inexpressible but not unknowable Transcendence. The
\nJiva, possessed of himself, must give himself up into the being of the Divine.
\nThe self of the man must be made one with the Self of all; the self of the
\nfinite individual must pour itself into the boundless finite and that cosmic
\nspirit too must be exceeded in the transcendent Infinite. <\/span><\/p>\n

This cannot
\nbe done without an uncompromising abolition of the ego-sense at its very basis
\nand source. In the path of Knowledge one attempts this abolition, negatively by
\na denial of the reality of the ego, positively by a constant fixing of the
\nthought upon the idea of the One and the Infinite in itself or the One and
\nInfinite everywhere. This, if persistently done, changes in the end the mental
\noutlook on oneself and the whole world and there is a kind of mental
\nrealisation; but afterwards by degrees or perhaps rapidly and imperatively and
\nalmost at the beginning the
\n <\/span><\/p>\n

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\n

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mental realisation
\ndeepens into spiritual experience \u2013 a realisation in the very substance of our
\nbeing. More and more frequent conditions come of something indefinable and
\nillimitable, a peace, a silence, a joy, a bliss beyond expression, a sense of
\nabsolute impersonal Power, a pure existence, a pure consciousness, an
\nall-pervading Presence. The ego persists in itself or in its habitual
\nmovements, but the place of the one becomes more and more loosened, the others
\nare broken, crushed, more and more rejected, becoming weak in their intensity,
\nlimp or mechanical in their action. In the end there is a constant giving up of
\nthe whole consciousness into the being of the Supreme. In the beginning when
\nthe restless confusion and obscuring impurity of our outward nature is active,
\nwhen the mental, vital, physical ego-sense are still powerful, this new mental
\noutlook, these experiences may be found difficult in the extreme: but once that
\ntriple egoism is discouraged or moribund and the instruments of the Spirit are
\nset right and purified, in an entirely pure, silent, clarified, widened
\nconsciousness the purity, infinity, stillness of the One reflects itself like
\nthe sky in a limpid lake. A meeting or a taking in of the reflected
\nConsciousness by that which reflects it becomes more and more pressing and
\npossible; the bridging or abolition of the atmospheric gulf between that
\nimmutable ethereal impersonal vastness and this once mobile whirl or narrow
\nstream of personal existence is no longer an arduous improbability and may be
\neven a frequent experience, if not yet an entirely permanent state. For even
\nbefore complete purification, if the strings of the egoistic heart and mind are
\nalready sufficiently frayed and loosened, the Jiva can by a sudden snapping of
\nthe main cords escape, ascending like a bird freed into the spaces or widening
\nlike a liberated flood into the One and Infinite. There is first a sudden sense
\nof a cosmic consciousness, a casting of oneself into the universal; from that
\nuniversality one can aspire more easily to the Transcendent. There is a pushing
\nback and rending or a rushing down of the walls that imprisoned our conscious
\nbeing; there is a loss of all sense of individuality and personality, of all
\nplacement in Space or Time or action and law of Nature; there is no longer an
\nego, a person definite and definable, but only consciousness, only existence,
\nonly peace or
\n <\/span><\/p>\n

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\n

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bliss; one becomes
\nimmortality, becomes eternity, becomes infinity. All that is left of the
\npersonal soul is a hymn of peace and freedom and bliss vibrating somewhere in
\nthe Eternal.<\/span><\/p>\n

When there is
\nan insufficient purity in the mental being, the release appears at first to be
\npartial and temporary; the Jiva seems to descend again into the egoistic life
\nand the higher consciousness to be withdrawn from him. In reality, what happens
\nis that a cloud or veil intervenes between the lower nature and the higher
\nconsciousness and the Prakriti resumes for a time its old habit of working
\nunder the pressure but not always with a knowledge or present memory of that
\nhigh experience. What works in it then is a ghost of the old ego supporting a
\nmechanical repetition of the old habits upon the remnants of confusion and impurity
\nstill left in the system. The cloud intervenes and disappears, the rhythm of
\nascent and descent renews itself until the impurity has been worked out. This
\nperiod of alternations may easily be long in the integral Yoga; for there an
\nentire perfection of the system is required; it must be capable at all times
\nand in all conditions and all circumstances, whether of action or inaction, of
\nadmitting and then living in the consciousness of the supreme Truth. Nor is it
\nenough for the sadhaka to have the utter realisation only in the trance of
\nSamadhi or in a motionless quietude, but he must in trance or in waking, in
\npassive reflection or energy of action be able to remain in the constant
\nSamadhi of the firmly founded Brahmic<\/span> consciousness.\u00b9
\nBut if or when our conscious being has become sufficiently pure and clear, then
\nthere is a firm station in the higher consciousness. The impersonalised Jiva,
\none with the universal or possessed by the Transcendent, lives high-seated
\nabove\u00b2 and looks down undisturbed at whatever remnants of the old working of
\nNature may revisit the system. He cannot be moved by the workings of the three
\nmodes of Prakriti in his lower being, nor can he be shaken from his station by
\nthe attacks even of grief and suffering. And finally, there being no veil
\nbetween, the higher peace overpowers the lower disturbance and mobility. There
\nis a settled silence in <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9
\nGita.<\/span><\/p>\n

\u00b2 Udāsīna<\/span>, the word for the spiritual
\n\u201cindifference\u201d, that is to say the unattached freedom of the soul touched by
\nthe supreme knowledge.<\/span> <\/span><\/p>\n

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\n

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which the soul can take
\nsovereign possession of itself above and below and altogether.<\/span><\/p>\n

Such
\npossession is not indeed the aim of the traditional Yoga of knowledge whose object
\nis rather to get away from the above and the below and the all into the
\nindefinable Absolute. But whatever the aim, the path of knowledge must lead to
\none first result, an absolute quietude; for unless the old action of Nature in
\nus be entirely quieted, it is difficult if not impossible to found either any
\ntrue soul-status or any divine activity. Our nature acts on a basis of
\nconfusion and restless compulsion to action, the Divine acts freely out of a
\nfathomless calm. Into that abyss of tranquillity we must plunge and become
\nthat, if we are to annul the hold of this lower nature upon the soul. Therefore
\nthe universalised Jiva first ascends into the Silence; it becomes vast,
\ntranquil, actionless<\/span>. What action takes place,
\nwhether of body and these organs or any working whatever, the Jiva sees but
\ndoes not take part in, authorise or in any way associate itself with it. There
\nis action, but no personal actor, no bondage, no responsibility. If personal
\naction is needed, then the Jiva has to keep or recover what has been called the
\nform of the ego, a sort of mental image of an \u201cI\u201d that is the knower, devotee,
\nservant or instrument, but an image only and not a reality. If even that is not
\nthere, still action can continue by the mere continued force of Prakriti,
\nwithout any personal actor, without indeed there being any sense of an actor at
\nall; for the Self into which the Jiva has cast its being is the actionless<\/span>, the fathomlessly still. The path of works leads
\nto the realisation of the Lord, but here even the Lord is not known; there is
\nonly the silent Self and Prakriti doing her works, even, as it seems at first,
\nnot with truly living entities but with names and forms existing in the Self
\nbut which the Self does not admit as real. The soul may go even beyond this
\nrealisation; it may either rise to the Brahman on the other side of all idea of
\nSelf as a Void of everything that is here, a Void of unnameable peace and
\nextinction of all, even of the Sat, even of that Existent which is the
\nimpersonal basis of individual or universal personality; or else it may unite
\nwith it as an ineffable \u201cThat\u201d of which nothing can be said; for the universe
\nand all that is does not even exist in That, but appears to the mind as a dream
\nmore unsubs<\/span>–<\/span><\/p>\n

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\n

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tantial<\/span><\/span> than any dream
\never seen or imagined, so that even the word dream seems too positive a thing
\nto express its entire unreality. These experiences are the foundation of that
\nlofty Illusionism which takes such firm hold of the human mind in its highest overleapings<\/span> of itself.<\/span><\/p>\n

These ideas
\nof dream and illusion are simply results in our still existent mentality of the
\nnew poise of the Jiva and its denial of the claim made upon it by its old
\nmental associations and view of life and existence. In reality, the Prakriti
\ndoes not act for itself or by its own motion, but with the Self as lord; for
\nout of that Silence wells all this action, that apparent Void looses out as if
\ninto movement all these infinite riches of experience. To this realisation the
\nsadhaka of the integral Yoga must arrive by the process that we shall hereafter
\ndescribe. What then, when he so resumes his hold upon the universe and views no
\nlonger himself in the world but the cosmos in himself, will be the position of
\nthe Jiva or what will fill in his new consciousness the part of the ego-sense?
\nThere will be no ego-sense even if there is a sort of individualisation for the
\npurposes of the play of universal consciousness in an individual mind and
\nframe; and for this reason that all will be unforgettably the One and every
\nPerson or Purusha will be to him the One in many forms or rather in many
\naspects and poises, Brahman acting upon Brahman, one Nara-Narayana\u00b9 everywhere.
\nIn that larger play of the Divine the joy of the relations of divine love also
\nis possible without the lapse into the ego-sense, \u2013 just as the supreme state
\nof human love likewise is described as the unity of one soul in two bodies. The
\nego-sense is not indispensable to the world-play in which it is so active and
\nso falsifies the truth of things; the truth is always the One at work on
\nitself, at play with itself, infinite in unity, infinite in multiplicity. When
\nthe individualised consciousness rises to and lives in that truth of the cosmic
\nplay, then even in full action, even in possession of the lower being the Jiva
\nremains still one with the Lord, and there is no bondage and no delusion. He is
\nin possession of Self and released from the ego. <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 <\/span>The
\nDivine, Narayana, making itself one with humanity even as the human, Nara
\nbecomes one with the Divine.<\/span><\/p>\n

\nPage
\n\u2013 351<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter IX   The Release from the Ego    \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 THE formation of a mental and vital ego tied to the body-sense was the first great…<\/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-992","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\/992","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=992"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/992\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=992"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=992"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=992"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}