{"id":1138,"date":"2013-07-13T01:32:51","date_gmt":"2013-07-13T01:32:51","guid":{"rendered":"http:\/\/localhost\/?p=1138"},"modified":"2013-07-13T01:32:51","modified_gmt":"2013-07-13T01:32:51","slug":"14-the-office-and-limitations-of-the-reason-vol-15-social-and-political-thought-volume-15","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/15-social-and-political-thought-volume-15\/14-the-office-and-limitations-of-the-reason-vol-15-social-and-political-thought-volume-15","title":{"rendered":"-14_The Office and Limitations of the Reason.htm"},"content":{"rendered":"\n\n
\n
\n


\nCHAPTER<\/font>\u00a0
\n<\/font> <\/span><\/b>XII<\/font> <\/font>
\n <\/font><\/span><\/b><\/p>\n


\nThe Office
\nand Limitations of the Reason<\/font><\/span><\/b><\/p>\n

 <\/p>\n

\n
\n            I<\/span><\/font>F THE<\/font> reason is not the sovereign master of our being nor
\neven intended to be more than an intermediary or minister, it cannot succeed in
\ngiving a perfect law to the other estates of the realm, although it may impose
\non them a temporary and imperfect order as a passage to a higher perfection.
\nThe rational or intellectual man is not the last and highest ideal of manhood,
\nnor would a rational society be the last and highest expression of the
\npossibilities of an aggregate human life,<\/font> –
\n<\/font> <\/span>
\n
\nun<\/font><\/span>less indeed we give to the
\nword, reason, a wider meaning than it now possesses and include in it the
\ncombined wisdom of all our powers of knowledge, those which stand below and
\nabove the understanding and logical mind as well as this strictly rational part
\nof our nature. The Spirit that manifests itself in man and dominates secretly
\nthe phases of his development, is greater and profounder than his intellect and
\ndrives towards a perfection that cannot be shut in by the arbitrary
\nconstructions of the human reason.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>Meanwhile, the intellect performs its
\nfunction; it leads man to the gates of a greater self-consciousness and places
\nhim with unbandaged<\/span> eyes on that wide threshold where
\na more luminous Angel has to take him by the hand. It takes first the lower
\npowers of his existence, each absorbed in its own urge, each striving with a
\nblind self-sufficiency towards the fulfilment of its own instincts and primary impulses;
\nit teaches them to understand themselves and to look through the reflecting
\neyes of the intelligence on the laws of their own action. It enables them to
\ndiscern intelligently the high in themselves from the low, the pure from the
\nimpure and out of a crude confusion to arrive at more and more luminous
\nformulas of their possibilities. It gives them self-knowledge and is a guide,
\nteacher, purifier, liberator. For<\/font><\/span><\/p>\n

\nPage-105<\/font><\/span><\/p>\n

\n

\nit enables them also to look beyond themselves and at each other and to
\ndraw upon each other for fresh motives and a richer working. It strengthens and
\npurifies the hedonistic and the aesthetic activities and softens their quarrel
\nwith the ethical mind and instinct; it gives them solidity and seriousness,
\nbrings them to the support of the practical and dynamic powers and allies them
\nmore closely to the strong actualities of life. It sweetens the ethical will by
\ninfusing into it psychic, hedonistic and aesthetic elements and ennobles by all
\nthese separately or together the practical, dynamic and utilitarian temperament
\nof the human being. At the same time it plays the part of a judge and
\nlegislator, seeks to fix rules, provide systems and regularised combinations
\nwhich shall enable the powers of the human soul to walk by a settled path and
\nact according to a sure law, an ascertained measure and in a balanced rhythm.
\nHere it finds after a time that its legislative action becomes a force for
\nlimitation and turns into a bondage and that the regularised system which it
\nhas imposed in the interests of order and conservation becomes a cause of
\npetrifaction and the sealing up of the fountains of life. It has to bring in
\nits own saving faculty of doubt. Under the impulse of the intelligence warned
\nby the obscure revolt of the oppressed springs of life, ethics, aesthetics, the
\nsocial, political, economic rule begin to question themselves and, if this at
\nfirst brings in again some confusion, disorder and uncertainty, yet it awakens
\nnew movements of imagination, insight, self-knowledge and self. realisation by
\nwhich old systems and formulas are transformed or disappear, new experiments
\nare made and in the end larger potentialities and combinations are brought into
\nplay. By this double action of the intelligence, affirming and imposing what it
\nhas seen and again in due season questioning what has been accomplished in
\norder to make a new affirmation, fixing a rule and order and liberating from
\nrule and order, the progress of the race is assured, however uncertain may seem
\nits steps and stages.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>But the action of the intelligence is not
\nonly turned downward and outward upon our subjective and external life to
\nunderstand it and determine the law and order of its present movement and its
\nfuture potentialities. It has also an upward and inward eye and a more luminous
\nfunctioning by which it accepts<\/font><\/span><\/p>\n

\nPage
\n-106<\/font><\/span><\/p>\n

\n

\ndivinations from the hidden eternities. It is opened in this power of
\nvision to a Truth above it from which it derives, however imperfectly and as
\nfrom behind a veil, an indirect knowledge of the universal principles of our
\nexistence and its possibilities; it receives and turns what it can seize of
\nthem into intellectual forms and these provide us with large governing ideas by
\nwhich our efforts can be shaped and around which they can be concentrated or massed;
\nit defines the ideals which we seek to accomplish. It provides us with the
\ngreat ideas that are forces <\/font> (<\/font><\/i><\/span>idees<\/font><\/span><\/i><\/span>
\n<\/font> <\/span>
\nforces), <\/font><\/span><\/i>
\nideas
\nwhich in their own strength impose themselves<\/font><\/span> upon our life and compel it
\ninto their moulds. Only the forms we give these ideas are intellectual; they
\nthemselves descend from a plane of truth of being where knowledge and force are
\none, the idea and the power of self-fulfilment in the idea are inseparable.
\nUnfortunately, when translated into the forms of our intelligence which acts
\nonly by a separating and combining analysis and synthesis and into the effort
\nof our life which advances by a sort of experimental and empirical seeking,
\nthese powers become disparate and conflicting ideals which we have all the
\ndifficulty in the world to bring into any kind of satisfactory harmony. Such
\nare the primary principles of liberty and order, good, beauty and truth, the
\nideal of power and the ideal of love, individualism and collectivism, self-
\ndenial and self-fulfilment and a hundred others. In each sphere of human life,
\nin each part of our being and our action the intellect presents us with the
\nopposition of a number of such master ideas and such conflicting principles. It
\nfinds each to be a truth to which something essential in our being responds, –<\/font> in our higher nature a law, in
\nour lower nature an instinct. <\/font> <\/span>
\n
\nIt<\/font><\/span>
\nseeks <\/font> <\/span>
\nto fulfil each in turn, builds a system of action
\nround <\/font> <\/span>
\nit
\nand goes from one to the other and back again to what it has left. Or it tries
\nto combine them but is contented with none of the combinations it has made
\nbecause none brings about their perfect reconciliation or their satisfied
\noneness. That indeed belongs to a larger and higher consciousness, not yet
\nattained by mankind, where these opposites are ever harmonised and even unified
\nbecause in their origin they are eternally one. But still every enlarged
\nattempt of the intelligence thus dealing with<\/font>\u00a0
\n<\/font>
\n<\/span><\/span><\/p>\n

\nPage-107<\/font><\/span><\/p>\n

\n

\nour inner and outer life increases the width and wealth of our nature,
\nopens it to larger possibilities of self-knowledge and self-realisation and
\nbrings us nearer to our awakening into that greater consciousness.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>The individual and social progress of
\nman has been thus a double movement of self-illumination and self-harmonising
\nwith the intelligence and the intelligent will as the intermediaries between
\nhis soul and its works. He has had to bring out numberless possibilities of
\nself-understanding, self-mastery, self- formation out of his first crude life
\nof instincts and impulses; he has been constantly impelled to convert that
\nlower animal or half-animal existence with its imperfect self-conscience into
\nthe stuff of intelligent being, instincts into ideas, impulses into ordered
\nmovements of an intelligent will. But as he has to proceed out of ignorance
\ninto knowledge by a slow labour of self-recognition and mastery of his
\nsurroundings and his material and his intelligence is incapable of seizing
\ncomprehensively the whole of himself in knowledge, unable to work out
\ncomprehensively the mass of his possibilities in action, he has had to proceed
\npiecemeal, by partial experiments, by creation of different types, by a
\nconstant swinging backward and forward between the various possibilities before
\nhim and the different elements he has to harmonise.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>It is not only that he has to contrive
\ncontinually some new harmony between the various elements of his being,
\nphysical, vitalistic<\/span>, practical and dynamic,
\naesthetic, emotional and hedonistic, ethical, intellectual, but each of them
\nagain has to arrive at some order of its own disparate materials. In his ethics
\nhe is divided by different moral tendencies, justice and charity, self-help and
\naltruism, self-increase and self-abnegation, the tendencies of strength and the
\ntendencies of love, the moral rule of activism and the moral rule of quietism.
\nHis emotions are necessary to his development and their indulgence essential to
\nthe outtlowering<\/span> of his rich humanity; yet is he
\nconstantly called upon to coerce and deny them, nor is there any sure rule to
\nguide him in the perplexity of this twofold need. His hedonistic impulse is
\ncalled many ways by different fields, objects, ideals of self-satisfaction. His
\naesthetic enjoyment, his aesthetic<\/font><\/span><\/p>\n

\nPage-108<\/font><\/span><\/p>\n

\n

\ncreation forms for itself under the stress of the intelligence different
\nlaws and forms; each seeks to impose itself as the best and the standard, yet
\neach, if its claim were allowed, would by its unjust victory impoverish and
\nimprison his faculty and his felicity in its exercise. His politics and society
\nare a series of adventures and experiments among various possibilities of
\nautocracy, monarchism, military aristocracy, mercantile oligarchy, open or
\nveiled plutocracy, pseudo-democracy of various kinds, bourgeois or proletarian,
\nindividualistic or collectivist or bureaucratic, socialism awaiting him,
\nanarchism looming beyond it: and all these correspond to some truth of his
\nsocial being, some need of his complex social nature, some instinct of force in
\nit which demands that form for its effectuation. Mankind works out these
\ndifficulties under the stress of the spirit within it by throwing out a
\nconstant variation of types, types of character and temperament, types of
\npractical activity, aesthetic creation, polity, society, ethical order,
\nintellectual system, which vary from the pure to the mixed, from the simple
\nharmony to the complex; each and all of these are so many experiments of
\nindividual and collective self-formation in the light of a progressive and
\nincreasing knowledge. That knowledge is governed by a number of conflicting
\nideas and ideals around which these experiments group themselves: each of them
\nis gradually pushed as far as possible in its purity and again mixed and
\ncombined as much as possible with others so that there may be a more complex
\nform and an enriched action. Each type has to be broken in turn to yield place
\nto new types and each combination has to give way to the possibility of a new
\ncombination. Through it all there is growing an accumulating stock of
\nself-experience and self-actualisation of which the ordinary man accepts some
\ncurrent formulation conventionally as if it were an absolute law and truth,<\/font><\/span> – <\/font> <\/span>
\noften
\n<\/font>
\n<\/span>enough
\nhe even thinks it to be that,<\/font><\/span> <\/span>–<\/font> but which the more developed
\nhuman being seeks always either to break or to enlarge and make more profound
\nor subtle in order to increase or make room for an increase of human capacity,
\nperfectibility, happiness.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>
\nThis view of human life and
\nof the process of our develop-<\/font><\/span><\/p>\n

\nPage-109<\/font><\/span><\/p>\n

\n


\nment<\/font><\/span><\/span>, to which subjectivism
\nreadily leads us, gives us a truer vision of the place of the intellect in the
\nhuman movement. We have seen that the ,intellect has a double working,
\ndispassionate and interested, self-centred or subservient to movements not its
\nown. The one is a disinterested pursuit of truth for the sake of Truth and of
\nknowledge for the sake of Knowledge without any ulterior motive, with every
\nconsideration put away except the rule of keeping the eye on the object, on the
\nfact under enquiry and finding out its truth, its process, its law. The other
\nis coloured by the passion for practice, the desire to govern life by the truth
\ndiscovered or the fascination of an idea which we labour to establish as the
\nsovereign law of our life and action. We have seen indeed that this is the
\nsuperiority of reason over the other faculties of man that it is not confined
\nto a separate absorbed action of its own, but plays upon all the others,
\ndiscovers their law and truth, makes its discoveries serviceable to them and
\neven in pursuing its own bent and end serves also their ends and arrives at a
\ncatholic utility. Man in fact does not live for knowledge alone; life in its
\nwidest sense is his principal preoccupation and he seeks knowledge for its
\nutility to life much more than for the pure pleasure of acquiring knowledge.
\nBut it is precisely in this putting of knowledge at the service of life that
\nthe human intellect falls into that confusion and imperfection which pursues
\nall human action. So long as we pursue knowledge for its own sake, there is
\nnothing to be said: the reason is performing its natural function; it is
\nexercising securely its highest right. In the work of the philosopher, the
\nscientist, the savant labouring to add something to the stock of our
\nascertainable knowledge, there is as perfect a purity and satisfaction as in
\nthat of the poet and artist creating forms of beauty for the aesthetic delight
\nof the race. Whatever individual error and limitation there may be, does not
\nmatter; for the collective and progressive knowledge of the race has gained the
\ntruth that has been discovered and may be trusted in time to get rid of the error.
\n<\/i>It is when it tries to apply ideas to life that the human intellect
\nstumbles and finds itself at fault. <\/font> <\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>Ordinarily, this is because in
\nconcerning itself with action <\/font> <\/span><\/p>\n

\nPage-110<\/font><\/span><\/p>\n

\n

\nthe intelligence of man becomes at once partial and passionate and makes
\nitself the servant of something other than the pure truth. But even if the
\nintellect keeps itself as impartial and disinterested as possible,<\/font><\/span> –<\/font> <\/span>
\n
\nand altogether impartial,
\naltogether<\/font><\/span> disinterested
\nthe human intellect cannot be unless it is content to arrive at an entire
\ndivorce from practice or a sort of large but ineffective tolerantism<\/span>,
\neclecticism or sceptical curiosity, – still the truths it discovers or the
\nideas it promulgates become, the moment they are applied to life, the plaything
\nof forces over which the reason has little control. Science pursuing its cold
\nand even way has made discoveries which have served on one side a practical
\nhumanitarianism, on the other supplied monstrous weapons to egoism and mutual
\ndestruction; it has made possible a gigantic efficiency of organisation which
\nhas been used on one side for the economic and social amelioration of the
\nnations and on the other for turning each into a colossal battering- ram of
\naggression, ruin and slaughter. It has given rise on the one side to a large
\nrationalistic and altruistic humanitarianism, on the other it has justified a
\ngodless egoism, vitalism<\/span>, vulgar will to power and
\nsuccess. It has drawn mankind together and given it a new hope and at the same
\ntime crushed it with the burden of a monstrous commercialism. Nor is this due,
\nas is so often asserted, to its divorce from religion or to any lack of
\nidealism. Idealistic philosophy has been equally at the service of the powers
\nof good and evil and provided an intellectual conviction both for reaction and
\nfor progress. Organised religion itself has often enough in the past hounded
\nmen to crime and massacre and justified obscurantism and oppression.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>
\nThe truth is that upon which we
\nare now insisting, that reason is in its nature an imperfect light with a large
\nbut still restricted mission and that once it applies itself to life and action
\nit becomes subject to what it studies and the servant and counsellor of the
\nforces in whose obscure and ill-understood struggle it intervenes. It can in
\nits nature be used and has always been used to justify any idea, theory of
\nlife, system of society or government, ideal of individual or collective action
\nto which the will of man attaches itself for the moment or through the
\ncenturies In philosophy it gives equally good<\/font><\/span><\/p>\n

\nPage-111<\/font><\/span><\/p>\n

\n

\nreason monism and pluralism or for any halting-place between them, for
\nthe belief in Being or for the belief in Becoming, for optimism and pessimism,
\nfor activism and quietism. It can justify the most mystic religionism<\/span>
\nand the most positive atheism, get rid of God or see nothing else. In
\naesthetics it supplies the basis equally for classicism and romanticism, for an
\nidealistic, religious or mystic theory of art or for the most earthy realism.
\nIt can with equal power base austerely a strict and narrow moralism<\/span>
\nor prove triumphantly the thesis of the antinomian. It has been the sufficient
\nand convincing prophet of every kind of autocracy or oligarchy and of every
\nspecies of democracy; it supplies excellent and satisfying reasons for
\ncompetitive individualism and equally excellent and satisfying reasons for
\ncommunism or against communism and for State socialism or for one variety of
\nsocialism against another. It can place itself with equal effectivity at the
\nservice of utilitarianism, economism<\/span>, hedonism,
\naestheticism, sensualism<\/span>, ethicism<\/span>,
\nideal- ism or any other essential need or activity of man and build around it a
\nphilosophy, a political and social system, a theory of conduct and life. Ask it
\nnot to lean to one idea alone, but to make an eclectic combination or a
\nsynthetic harmony and it will satisfy you; only, there being any number of
\npossible combinations or harmonies, it will equally well justify the one or the
\nother and set up or throw down anyone of them according as the spirit in man is
\nattracted to or withdraws from it. For it is really that which decides and the
\nreason is only a brilliant servant and minister of this veiled and secret
\nsovereign.<\/font>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/font> <\/span><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>This truth is hidden from the
\nrationalist because he is supported by two constant articles of faith, first
\nthat his own reason is right and the reason of others who differ from him is
\nwrong, and secondly that whatever may be the present deficiencies of the human
\nintellect, the collective human reason will eventually arrive at purity and be
\nable to found human thought and life securely on a clear rational basis
\nentirely satisfying to the intelligence. His first article of faith is no doubt
\nthe common expression of our egoism and arrogant fallibility, but it is also
\nsomething more; it expresses this truth that it is the legitimate function of
\nthe reason to justify to man his action and his hope and the<\/font><\/span><\/p>\n

\nPage-112<\/font><\/span><\/span><\/p>\n

\n

\n
\nfaith that is in him and to
\ngive him that idea and knowledge, <\/font> <\/span>
\n
\nhowever<\/font><\/span> <\/font> <\/span>
\nrestricted,
\nand that dynamic conviction, however nar<\/font><\/span>row
\nand intolerant, which he needs in order that he may live, act and grow in the
\nhighest light available to him. The reason cannot grasp all truth in its
\nembrace because truth is too infinite for it; but still it does grasp the
\nsomething of it which we immediately need, and its insufficiency does not
\ndetract from the value of its work, but is rather the measure of its value. For
\nman is not intended to grasp the whole truth of his being at once, but to move
\ntowards it through a succession of experiences and a constant, though not by
\nany means perfectly continuous self-enlargement. The first business of reason
\nthen is to justify and enlighten to him his various experiences and to give him
\nfaith and conviction in holding on to his self-enlargings<\/span>.
\nIt justifies to him now this, now that, the experiences of the moment, the
\nreceding light of the past, the half-seen vision of the future. Its
\ninconstancy, its divisibility against itself, its power of sustaining opposite
\nviews are the whole secret of its value. It would not do indeed for it to
\nsupport too conflicting views in the same individual, except at moments of
\nawakening and transition, but in the collective body of men and in the
\nsuccessions of Time that is its whole business. For so man moves towards the
\ninfinity of the Truth by the experience of its variety; so his reason helps him
\nto build, change, destroy what he has built and prepare a new construction, in
\na word, to progress, grow, enlarge himself in his self-knowledge and
\nworld-knowledge and their works.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>
\nThe\u00a0 <\/span>second article of faith of the believer in
\nreason is also an error and yet contains a truth. The reason cannot arrive at
\nany final truth because it can neither get to the root of things nor embrace
\nthe totality of their secrets; it deals with the finite, the separate, the
\nlimited aggregate, and has no measure for the all and the infinite. Nor can
\nreason found a perfect life for man or a perfect society. A purely rational
\nhuman life would be a life baulked and deprived of its most powerful dynamic
\nsources; it would be a substitution of the minister for the sovereign. A purely
\nrational society could not come into being and, if it could be born, either
\ncould not live or would sterilise and petrify human existence. The root powers
\nof human life, its intimate causes<\/font><\/span><\/p>\n

\n\u00a0<\/font><\/span>Page-113<\/font><\/span><\/p>\n

\n
\n<\/div>\n

\nare below, irrational, and they are above, suprarational. But this is
\ntrue that by constant enlargement, purification, openness the reason of man is
\nbound to arrive at an intelligent sense even of that which is hidden from it, a
\npower of passive yet sympathetic reflection of the Light that surpasses it. Its
\nlimit is reached, its function is finished when it can say to man, "There
\nis a Soul, a Self, a God in the world and in man who works concealed and all is
\nhis self-concealing and gradual self-unfolding. His minister I have been,
\nslowly to unseal your eyes, remove the thick integuments of your vision until
\nthere is only my own luminous veil between you and him. Remove that and make
\nthe soul of man one in fact and nature with this Divine; then you will know
\nyourself, discover the highest and widest law of your being, become the
\npossessors or at least the receivers and instruments of a higher will and
\nknowledge than mine and lay hold at last on the true secret and the whole sense
\nof a human and yet divine living."<\/font><\/span><\/p>\n

\nPage-114<\/font><\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER\u00a0 XII   The Office and Limitations of the Reason               IF THE reason is not the sovereign master of our being nor even…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[25],"tags":[],"class_list":["post-1138","post","type-post","status-publish","format-standard","hentry","category-15-social-and-political-thought-volume-15","wpcat-25-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1138","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=1138"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1138\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1138"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1138"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1138"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}