{"id":1163,"date":"2013-07-13T01:33:00","date_gmt":"2013-07-13T01:33:00","guid":{"rendered":"http:\/\/localhost\/?p=1163"},"modified":"2013-07-13T01:33:00","modified_gmt":"2013-07-13T01:33:00","slug":"13-the-reason-as-governor-of-life-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\/13-the-reason-as-governor-of-life-vol-15-social-and-political-thought-volume-15","title":{"rendered":"-13_The Reason as Governor of Life.htm"},"content":{"rendered":"\n\n
\n
\n


\nCHAPTER XI<\/font><\/b><\/span><\/p>\n


\nThe Reason as Governor of Life<\/font><\/b><\/p>\n

 <\/p>\n


\n     <\/span>                REASON using the
\nintelligent will for the ordering of the inner and the outer life is
\nundoubtedly the highest developed faculty of man at his present point of
\nevolution; it is the sovereign, because the governing and self-governing
\nfaculty in the complexities of our human existence. Man is distinguished from
\nother terrestrial creatures by his capacity for seeking after a rule of life, a
\nrule of his being and his works, a principle of order and self-development,
\nwhich is not the first instinctive, original, mechanically self-operative rule
\nof his natural existence. The principle he looks to is neither the unchanging, unprogressive order of the fixed natural type, nor in its process of change the
\nmechanical evolution we see in the lower life, an evolution which operates in
\nthe mass rather than in the individual, imperceptibly to the knowledge of that
\nwhich is being evolved and without its conscious co-operation. He seeks for an
\nintelligent rule of which he himself shall be the governor and master or at
\nleast a partially free administrator. He can conceive a progressive order by
\nwhich he shall be able to evolve and develop his capacities far beyond their
\noriginal limits and workings; he can initiate an intelligent evolution which he
\nhimself shall determine or at least be in it a conscious instrument, more, a
\nco-operating and constantly consulted party. The rest of terrestrial existence
\nis helplessly enslaved and tyrannised over by its nature, but the instinct of
\nman when he finds his manhood is to be master of his nature and free.
\n\u00a0\u00a0\u00a0\u00a0 <\/span>No doubt all is work of Nature and
\nthis too is Nature; it proceeds from the principle of being which constitutes
\nhis humanity and by the processes which that principle permits and which are
\nnatural to it. But still it is a second kind of Nature, a stage of being in
\nwhich Nature becomes self-conscious in the individual, tries to know, modify,
\nalter and develop, utilise, consciously experiment with her self and her
\npotentialities. In<\/font><\/p>\n

\nPage \u2013 94<\/font><\/p>\n

\n


\n\u00a0<\/font><\/span>this change a
\nmomentous self-discovery intervenes; there appears something that is hidden in
\nmatter and in the first disposition of life and has not clearly emerged in the
\nanimal in spite of its possession of a mind; there appears the presence of the
\nSoul in things which at first was concealed in its own natural and outward
\nworkings, absorbed and on the surface at least self-oblivious. Afterwards it
\nbecomes, as in the animal, conscious to a certain degree on the surface, but is
\nstill helplessly given up to the course of its natural workings and, not
\nunderstanding, cannot govern itself and its movements. But finally in man it
\nturns its consciousness upon itself, seeks to know, endeavours to govern in the
\nindividual the workings of his nature and through the individual and the
\ncombined reason and energy of many individuals to govern too as far as possible
\nthe workings of Nature in mankind and in things. This turning of the consciousness
\nupon itself and on things, which man represents, has been the great crisis, a
\npro- longed and developing crisis, in the terrestrial evolution of the soul in
\nNature. There have been others before it in the past of the earth, such as that
\nwhich brought about the appearance of the conscious life of the animal; there
\nmust surely be another in its future in which a higher spiritual and
\nsupramental conscious- ness shall emerge and be turned upon the works of the
\nmind. But at present it is this which is at work; a self-conscious soul in
\nmind, mental being, <\/font>
\nmanomaya pursa,<\/font><\/span>
\n<\/font> <\/i>struggles
\nto arrive at some intelligent ordering of its self and life and some
\nindefinite, perhaps infinite development of the powers and potentialities of
\nthe human instrument.
\n\u00a0\u00a0\u00a0\u00a0 <\/span>The intellectual reason is not
\nman’s only means of knowledge. All action, all perception, all aesthesis and
\nsensation, all impulse and will, all imagination and creation imply a
\nuniversal, many-sided force of knowledge at work and each form or power of this
\nknowledge has within its own distinct nature and law its own principle of order
\nand arrangement,. its logic proper to itself, and need not follow, still less
\nbe identical with the law of nature, order and arrangement which the
\nintellectual reason would assign to it or itself follow if it had control of
\nall these movements. But the intellect has this advantage over the others that
\nit can disengage itself from the work, stand back from it to<\/font><\/p>\n

\nPage \u2013 95<\/font><\/p>\n

\n

study and understand it disinterestedly, analyse its
\nprocesses, disengage its principles. None of the other powers and faculties of
\nthe living being can do this; for each exists for its own action, is confined
\nby the work it is doing, is unable to see beyond it, around it, into it as the
\nreason can; the principle of knowledge inherent within each force is involved
\nand carried along in the action of the force, helps to shape it, but is also
\nitself limited by its own formulations. It exists for the fulfilment of the
\naction, not for knowledge, or for knowledge only as part of the action.
\nMoreover, it is concerned only with the particular action or working of the
\nmoment and does not look back reflectively or forward intelligently or at other
\nactions and forces with a power of clear co-ordination. No doubt, the other
\nevolved powers of the living being, as for instance the instinct whether animal
\nor human, – the latter inferior precisely
\nbecause it is disturbed by the questionings and seekings of reason, – carry in
\nthemselves their own force of past experience, of instinctive self-adaptation,
\nall of which is really accumulated knowledge, and they hold sometimes this
\nstore so firmly that they are transmitted as a sure inheritance from generation
\nto generation. But all this, just because it is instinctive, not turned upon
\nitself reflectively, is of great use indeed to life for the conduct of its
\noperations, but of none – so long as it
\nis not taken up by the reason – for the particular purpose man has in view, a
\nnew order of the dealings of the soul in Nature, a free, rational,
\nintelligently co-ordinating, intelligently self-observing, intelligently
\nexperimenting mastery of <\/i>the workings
\nof force by the conscious spirit.
\n\u00a0\u00a0\u00a0\u00a0 <\/span>Reason, on the other hand, exists
\nfor the sake of knowledge, can prevent itself from being carried away by the
\naction, can stand back from it, intelligently study, accept, refuse, modify,
\nalter, improve, combine and recombine the workings and capacities of the forces
\nin operation, can repress here, indulge there, strive towards an intelligent,
\nintelligible, willed and organised perfection. Reason is science, it is
\nconscious art, it is invention. It is observation and can seize and arrange
\ntruth of facts; it is speculation and can extricate and forecast truth of
\npotentiality. It is the idea and its fulfilment, the ideal and its bringing to
\nfruition. It can look through the immediate appearance and unveil<\/font><\/p>\n

\nPage \u2013 96<\/font><\/p>\n

\n

the hidden truths behind it. It is the servant and yet
\nthe master of all utilities; and it can, putting away all utilities, seek
\ndisinterestedly Truth for its own sake and by finding it reveal a whole world
\nof new possible utilities. Therefore it is a sovereign power by which man has
\nbecome possessed of himself, student and master of his own forces, the godhead
\non which the other godheads in him have leaned for help in their ascent; it has
\nbeen the Prometheus of the mythical parable, the helper, instructor, elevating
\nfriend, civiliser of mankind.
\n\u00a0\u00a0\u00a0\u00a0 <\/span>Recently, however, there has been a
\nvery noticeable revolt of the human mind against this sovereignty of the
\nintellect, a dissatisfaction, as we might say, of the reason with itself and
\nits own limitations and an inclination to give greater freedom and a larger
\nimportance to other powers of our nature. The sovereignty of the reason in man
\nhas been always indeed imperfect, in fact, a troubled, struggling, resisted and
\noften defeated rule; but still it has been recognised by the best intelligence
\nof the race as the authority and law-giver. Its only widely acknowledged rival
\nhas been faith. Religion alone has been strongly successful in its claim that
\nreason must be silent before it or at least that there are fields to which it
\ncannot extend itself and where faith alone ought to be heard; but for a time
\neven Religion has had to forego or abate its absolute pretension and to submit
\nto the sovereignty of the intellect. Life, imagination, emotion, the ethical
\nand the aesthetic need have often claimed to exist for their own sake and to
\nfollow their own bent, practically they have often enforced their claim, but
\nthey have still been obliged in general to work under the inquisition and
\npartial control of reason and to refer to it as arbiter and judge. Now,
\nhowever, the thinking mind of the race has become more disposed to question itself
\nand to ask whether existence is not too large, profound, complex and mysterious
\na thing to be entirely seized and governed by the powers of the intellect.
\nVaguely it is felt that there is some greater god- head than the reason.
\n\u00a0\u00a0\u00a0\u00a0 <\/span>To some this godhead is Life itself
\nor a secret Will in life; they claim that this must rule and that the
\nintelligence is only useful in so far as it serves that and that Life must not
\nbe repressed, minimised and mechanised by the arbitrary control of<\/font> <\/font><\/p>\n

\nPage \u2013 97<\/font><\/p>\n

\n

reason. Life has greater powers in it which must be
\ngiven a freer play; for it is they alone that evolve and create. On the other
\nhand, it is felt that reason is too analytical, too arbitrary, that it
\nfalsifies life by its distinctions and set classifications and the fixed rules
\nbased upon them and that there is some profounder and larger power of
\nknowledge, intuition or another, which is more deeply in the secrets of
\nexistence. This larger intimate power is more one with the depths and sources
\nof existence and more able to give us the indivisible truths of life, its root
\nrealities and to work them out, not in an artificial and mechanical spirit but
\nwith a divination of the secret Will in existence and in a free –<\/span> <\/font>
\nharmony
\nwith its large, subtle and infinite methods. In fact<\/font><\/span>, what the growing subjectivism of the human
\nmind is beginning obscurely to see is that the one sovereign godhead is the
\nsoul itself which may use reason for one of its ministers, but cannot subject
\nitself to its own intellectuality without limiting its potentialities and
\nartificialising its conduct of existence.
\n\u00a0\u00a0\u00a0\u00a0 <\/span>The highest power of reason,
\nbecause its pure and characteristic power, is the disinterested seeking after
\ntrue knowledge. When knowledge is pursued for its own sake, then alone are we
\nlikely to arrive at true knowledge. Afterwards we may utilise that knowledge
\nfor various ends; but if from the beginning we have only particular ends in
\nview, then we limit our intellectual gain, limit our view of things, distort
\nthe truth because we cast it into the mould of some particular idea or utility
\nand ignore or deny all that conflicts with that utility or that set idea. By so
\ndoing we may indeed make the reason act with great immediate power within the
\nlimits of the idea or the utility we have in view, just as instinct in the
\nanimal acts with great power within certain limits, for a certain end, yet
\nfinds itself helpless outside those limits. It is so indeed that the ordinary
\nman uses his reason- as the animal uses his hereditary, transmitted instinct \u2013 with an absorbed devotion of it to the
\nsecuring of some particular utility or with a useful but hardly luminous
\napplication of a customary and transmitted reasoning to the necessary practical
\ninterests of his life. Even the thinking man ordinarily limits his reason to
\nthe working out of certain preferred ideas; he ignores or denies all that is
\nnot useful to these or does not assist or justify<\/font> <\/font><\/p>\n

\nPage \u2013 98<\/font><\/p>\n

\n

or actually contradicts or seriously modifies them, – except in so far as life itself compels or
\ncautions him to accept modifications for the time being or ignore their
\nnecessity at his peril. It is in such limits that man’s reason normally acts.
\nHe follows most commonly some interest or set of interests; he tramples down or
\nthrough or ignores or pushes aside all truth of life and existence, truth of
\nethics, truth of beauty, truth of reason, truth of spirit which conflicts with
\nhis chosen opinions and interests; if he recognises these foreign elements, it
\nis nominally, not in practice, or else with a distortion, a glossing which
\nnullifies their consequences, perverts their spirit or whittles down their
\nsignificance. It is this subjection to the interests, needs, instincts,
\npassions, prejudices, traditional ideas and opinions of the ordinary mind1<\/sup><\/font><\/p>\n

which constitutes
\nthe irrationality of human existence.
\n\u00a0\u00a0\u00a0\u00a0 <\/span>But even the man who is capable of
\ngoverning his life by ideas, who recognises, that is to say, that it ought to
\nexpress clearly conceived truths and principles of his being or of all being
\nand tries to find out or to know from others what these are, is not often
\ncapable of the highest, the free and disinterested use of his rational mind. As
\nothers are subject to the tyranny of their interests, prejudices, instincts or
\npassions, so he is subjected to the tyranny of ideas. Indeed, he turns these
\nideas into interests, obscures them with his prejudices and passions and is
\nunable to think freely about them, unable to distinguish their limits or the
\nrelation to them of other, different and opposite ideas and the equal right of
\nthese also to existence. Thus, as we constantly see, individuals, masses of
\nmen, whole generations are- carried away by
\ncertain ethical, religious, aesthetic, political ideas or a <\/span>set of
\nideas, espouse them with passion, pursue them as interests, seek to make them a
\nsystem and lasting rule of life and are swept away in the drive of their action
\nand do not really use the free and disinterested reason for the right knowledge
\nof existence and for its right and sane government. The ideas are to a certain
\nextent fulfilled, they triumph for a time, but their very success brings
\ndisappointment and disillusionment. This happens, first,<\/font><\/p>\n

 <\/p>\n

\n1 <\/font>
\n<\/sup>The ordinary mind in man is not
\ntruly the thinking mind proper, it is a life-mind, a vital mind as we may call
\nit, which has learned to think and even to reason but for its own ends and on
\nits own lines, not on those of a true mind of knowledge.<\/font><\/span><\/p>\n

\n
\nPage-99<\/font><\/p>\n

\n

\nbecause they can only succeed by compromises and pacts with the
\ninferior, irrational life of man which diminish their validity and tarnish
\ntheir light and glory. Often indeed their triumph is convicted of unreality,
\nand doubt and disillusionment fall on the faith and enthusiasm which brought
\nvictory to their side. But even were it not so, the ideas themselves are
\npartial and insufficient; not only have they a very partial triumph, but if
\ntheir success were complete, it would still disappoint, because they are not
\nthe whole truth of life and therefore cannot securely govern and perfect life.
\nLife escapes from the formulas and systems which our reason labours to impose
\non it; it proclaims itself too complex, too full of infinite potentialities to
\nbe tyrannised over by the arbitrary intellect of man.
\n\u00a0\u00a0\u00a0\u00a0 <\/span>This is the cause why all human
\nsystems have failed in the end; for they have never been anything but a partial
\nand confused application of reason to life. Moreover, even where they have been
\nmost clear and rational, these systems have pretended that their ideas were the
\nwhole truth of life and tried so to apply them. This they could not be, and
\nlife in the end has broken or undermined them and passed on to its own large
\nincalculable movement. Mankind, thus using its reason as an aid and
\njustification for its interests and passions, thus obeying the drive of a partial,
\na mixed and imperfect rationality towards action, thus striving to govern the
\ncomplex totalities of life by partial truths, has stumbled on from experiment
\nto experiment, always believing that it is about to grasp the crown, always
\nfinding that it has fulfilled as yet little or nothing of what it has to
\naccomplish. Compelled by nature to apply reason to life, yet possessing only a
\npartial rationality limited in itself and confused by the siege of the lower
\nmembers, it could do nothing else. For the limited imperfect human reason has
\nno self-sufficient light of its own; it is obliged to proceed by observation,
\nby experiment, by action, through errors and stumblings to a larger experience.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>But behind
\nall this continuity of failure there has persisted a faith that the reason of
\nman would end in triumphing over its difficulties, that it would purify and
\nenlarge itself, become sufficient to its work and at last subject rebellious
\nlife to its control. For, apart from the stumbling action of the world, there<\/font> <\/font><\/p>\n

\nPage \u2013 100<\/font><\/p>\n

\n

has
\nbeen a labour of the individual thinker in man and this has achieved a higher
\nquality and risen to a loftier and clearer atmosphere above the general human
\nthought-levels. Here there has been the work of a reason that seeks always
\nafter knowledge and strives patiently to find out truth for itself, without
\nbias, without the interference of distorting interests, to study everything, to
\nanalyse everything, to know the principle and process of everything.
\nPhilosophy, Science, learning, the reasoned arts, all the age long labour of the
\ncritical reason in man have been the result of this effort. In the modern era
\nunder the impulsion of Science this effort assumed enormous proportions and
\nclaimed for a time to examine successfully and lay down finally the true
\nprinciple and the sufficient rule of process not only for all the activities of
\nNature, but for all the activities of man. It has done great things, but it has
\nnot been in the end a success. The human mind is beginning to perceive that it has
\nleft the heart of almost every problem untouched and illumined only outsides
\nand a certain range of processes. There has been a great and ordered
\nclassification and mechanisation, a great discovery and practical result of
\nincreasing knowledge, but only on the physical surface of things. Vast abysses
\nof Truth lie below in which are concealed the real springs, the mysterious
\npowers and secretly decisive influences of existence. It is a question whether
\nthe intellectual reason will ever be able to give us an adequate account of
\nthese deeper and greater things or subject them to the intelligent will as it
\nhas succeeded in explaining and canalising, though still imperfectly, yet with
\nmuch show of triumphant result, the forces of physical Nature. But these other
\npowers are much larger, subtler, deeper down, more hidden, elusive and variable
\nthan those of physical Nature.<\/font> <\/p>\n

       
\nThe
\nwhole difficulty of the reason in trying to govern our existence is that
\nbecause of its own inherent limitations it is unable to deal with life in its
\ncomplexity or in its integral movements; it is compelled to break it up into
\nparts, to make more or less artificial classifications, to build systems with
\nlimited data which are contradicted, upset or have to be continually modified
\nby other data, to work out a selection of regulated potentialities which is
\nbroken down by the bursting of a new wave of yet un-<\/font><\/p>\n

\nPage-101<\/font><\/p>\n

\n

\nregulated
\npotentialities. It would almost appear even that there are two worlds, the
\nworld of ideas proper to the intellect and the world of life which escapes from
\nthe full control of the reason, and that to bridge adequately the gulf between
\nthese two domains
\nis beyond the power and province of the reason and the intelligent will. It
\nwould seem that these can only create either a series of more or less empirical
\ncompromises or else a series of arbitrary and practically inapplicable or only
\npartially applicable systems. The reason of man struggling with life becomes
\neither an empiric or a doctrinaire.<\/font><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>Reason can indeed make itself a mere
\nservant of life; it can limit itself to the work the average normal man demands
\nfrom it, content to furnish means and justifications for the interests,
\npassions, prejudices of man and clothe them with a misleading garb of
\nrationality or at most supply them with their own secure and enlightened order
\nor with rules of caution and self-restraint sufficient to prevent their more
\negregious stumbles and most unpleasant consequences. But this is obviously to
\nabdicate its throne or its highest office and to betray the hope with which man
\nset forth on his journey. It may again determine to found itself securely on
\nthe facts of life, disinterestedly indeed, that is to say, with a dispassionate
\ncritical observation of its principles and processes, but with a prudent
\nresolve not to venture too much forward into the unknown or elevate itself far
\nbeyond the immediate realities of our apparent or phenomenal existence. But
\nhere again it abdicates; either it becomes a mere critic and observer or else,
\nso far as it tries to lay down laws, it does so within very narrow limits of
\nimmediate potentiality and it renounces man’s drift towards higher
\npossibilities, his saving gift of idealism. In this limited use of the reason
\nsubjected to the rule of an immediate, an apparent vital and physical
\npracticality man cannot rest long satisfied. For his nature pushes him towards
\nthe heights; it demands a constant effort of self-transcendence and the
\nimpulsion towards things unachieved and even immediately impossible.
\n        On the other hand, when it attempts
\na higher action reason separates itself to an elevation where it loses from
\nlife. Its very attempt at a disinterested and dispassionate knowledge carries
\nit to an elevation where it loses<\/font><\/p>\n

\nPage- 102<\/font><\/p>\n

\n

\nhold of that other knowledge which our instincts and impulses
\n<\/font>carry <\/font> <\/span>
\nwithin themselves and which,
\nhowever imperfect, obscure <\/font> <\/span>and limited,
\nis still a hidden action of the universal Knowledge- Will inherent in existence
\nthat creates and directs all things according to their nature. True, even
\nScience and Philosophy are never entirely dispassionate and disinterested. They
\nfall into subjection to the tyranny of their own ideas, their partial systems,
\ntheir hasty generalisations and by the innate drive of man towards practice
\nthey seek to impose these upon the life. But even so they enter into a world
\neither of abstract ideas or of ideals or of rigid laws from which the
\ncomplexity of life escapes. The idealist, the thinker, the philosopher, the
\npoet and artist, even the moralist, all those who live much in ideas, when they
\ncome to grapple at close quarters with practical life, seem to find them-
\nselves something at a loss and are constantly defeated in their endeavour to
\ngovern life by their ideas. They exercise a powerful influence, but it is
\nindirectly, more by throwing their ideas into Life which does with them what
\nthe secret Will in it chooses than by a direct and successfully ordered action.
\nNot that the pure empiric, the practical man really succeeds any better by his
\ndirect action; for that too is taken by the secret Will in life and turned to
\nquite other ends than the practical man had intended. On the contrary, ideals
\nand idealists are necessary; ideals are the savour and sap of life, idealists
\nthe most powerful diviners and assistants of its purposes. But reduce your
\nideal to a system and it at once begins to fail; apply your general laws and
\nfixed ideas systematically as the doctrinaire would do, and Life very soon breaks
\nthrough or writhes out of their hold or transforms your system, <\/font>even<\/span>
\nwhile it nominally exists, into something the<\/font><\/span>
\n<\/font>originator<\/font><\/span> would not recognise and would repudiate perhaps as the
\nvery contradiction of the principles which he sought to eternise.<\/font><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>The root of the difficulty is this that
\nat the very basis of all our life and existence,\u00a0 <\/span>internal and external, there is something on which the intellect
\ncan never lay a controlling hold, the Absolute, the Infinite. Behind everything
\nin life there is an Absolute, which that thing is seeking after in its own way;
\neverything finite is striving to express an infinite which it feels to be its
\nreal truth. Moreover, it is not only each class, each type, each tendency<\/font><\/p>\n

\nPage-103<\/font><\/p>\n

\n

\nin Nature that is
\nthus impelled to strive after its own secret truth in its own way, but each
\nindividual brings in his own variations. Thus there is not only an Absolute, an
\nInfinite in itself which governs its own expression in many forms and
\ntendencies, but there is also a principle of infinite potentiality and
\nvariation quite baffling to the reasoning intelligence; for the reason deals
\nsuccessfully only with the settled and the finite. In man this difficulty
\nreaches its acme. For not only is man- kind unlimited in potentiality; not only
\nis each of its powers and tendencies seeking after its own absolute in its own
\nway and therefore naturally restless under any rigid control by the reason; but
\nin each man their degrees, methods, combinations vary, each man belongs not
\nonly to the common humanity, but to the Infinite in himself and is therefore
\nunique. It is because this is the reality of our existence that the
\nintellectual reason and the intelligent will cannot deal with life as its
\nsovereign, even though they may be at present our supreme instruments and may
\nhave been in our evolution supremely important and helpful. The reason can
\ngovern, but only as a minister, imperfectly, or as a general arbiter and giver
\nof suggestions which are not really supreme commands, or as one channel of the
\nsovereign authority, because that hidden Power acts at present not directly but
\nthrough many agents and messengers. The real sovereign is another than the
\nreasoning intelligence. Man’s impulse to be free, master of Nature in himself
\nand his environment cannot be really fulfilled until his self-consciousness has
\ngrown beyond the rational mentality, become aware of the true sovereign and
\neither identified itself with him or entered into constant communion with his
\nsupreme will and knowledge<\/font><\/p>\n

\nPage-104<\/font><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER XI The Reason as Governor of Life                        REASON using the intelligent will for the ordering of the inner and the outer…<\/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-1163","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\/1163","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=1163"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1163\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1163"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1163"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1163"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}