{"id":1201,"date":"2013-07-13T01:33:14","date_gmt":"2013-07-13T01:33:14","guid":{"rendered":"http:\/\/localhost\/?p=1201"},"modified":"2013-07-13T01:33:14","modified_gmt":"2013-07-13T01:33:14","slug":"04-the-age-of-individualism-and-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\/04-the-age-of-individualism-and-reason-vol-15-social-and-political-thought-volume-15","title":{"rendered":"-04_The Age of Individualism and Reason.htm"},"content":{"rendered":"\n\n
\n
\n

\n\t\tCHAPTER<\/font><\/b>  <\/font><\/span>–<\/font><\/b>II<\/font>  <\/font><\/span><\/font><\/p>\n

\n\t\tThe Age of<\/font><\/span> <\/span>Individualism<\/span> <\/span><\/font>
\nand
\nReason<\/font><\/span><\/font> <\/font><\/span><\/p>\n

 <\/p>\n

\n                       
\nAN
\nINDIVIDUALISTIC<\/span><\/font> age of human
\n<\/font> <\/span>society comes as a result of the corruption
\nand failure of the conventional, as a revolt against the reign of the petrified
\ntypal figure: Before it can be born it is necessary that the old truths shall
\nhave been lost in the soul and practice of the race and that even the
\nconventions which ape and replace them shall have become devoid of real sense
\nand intelligence; stripped of all practical justification, they exist only
\nmechanically by fixed idea, by the force of custom, by attachment to the form.
\nIt is then that men in spite of the natural conservatism of the social mind are
\ncompelled at last to perceive that the Truth is dead in them and that they are
\nliving by a lie. The individualism of the new age is an attempt to get back
\nfrom the conventionalism of belief and practice to some solid bed-rock, no
\nmatter what, of real and tangible Truth, And it is necessarily individualistic,
\nbecause all the old general standards have become bankrupt and can no longer
\ngive any inner help; it is therefore the individual who has to become a
\ndiscoverer, a pioneer, and to search out by his individual reason, intuition,
\nidealism, desire, claim upon life or whatever other light he finds in himself
\nthe true law of the world and of his own being. By that, when he has found or
\nthinks he has found it, he will strive to rebase on a firm foundation and
\nremould in a more vital even if a poorer form religion, society, ethics,
\npolitical institutions, his relations with his fellows, his strivings for his
\nown perfection and his labour for mankind.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>It is in Europe that the age of
\nindividualism has taken birth and exercised its full sway; the East has entered
\ninto it only by . contact and influence, not from an original impulse. And it
\nis to its passion for the discovery of the actual truth of things and for the
\ngoverning of human life by whatever law of the truth it has found that the West
\nowes its centuries of strength, vigour, light,<\/font><\/span><\/p>\n


\nPage – 11<\/span><\/font><\/p>\n

\n
\n<\/div>\n

progress,
\nirresistible expansion. Equally, it is due not to any original falsehood in the
\nideals on which its life was founded, but to the loss of the living sense of
\nthe Truth it once held and its long contented slumber in the cramping bonds of
\na mechanical conventionalism that the East has found itself helpless in the
\nhour of its awakening, a giant empty of strength, inert masses of men who had
\nforgotten how to deal freely with facts and forces because they had learned
\nonly how to live in a world of stereotyped thought and customary action. Yet
\nthe truths which Europe has found by its individualistic age covered only the
\nfirst more obvious, physical and outward facts of life and only such of their
\nmore hidden realities and powers as the habit of analytical reason and the
\npursuit of practical utility can give to man. If its rationalistic civilisation
\nhas swept so triumphantly over the world, it is because it found no deeper and
\nmore powerful truth to confront it; for all the rest of mankind was still in the
\ninactivity of the last dark hours of the conventional age.<\/font><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>The individualistic age of Europe was in
\nits beginning a revolt of reason, in its culmination a triumphal progress of
\nphysical Science. Such an evolution was historically inevitable. The dawn of
\nindividualism is always a questioning, a denial. The individual finds a
\nreligion imposed upon him which does not base its dogma and practice upon a
\nliving sense of ever verifiable spiritual Truth, but on the letter of an
\nancient book, the infallible dictum of a Pope, the tradition of a Church, the
\nlearned casuistry of schoolmen and Pundits, conclaves of ecclesiastics, heads
\nof monastic orders, doctors of all sorts, all of them unquestionable tribunals
\nwhose sole function is to judge and pronounce, but none of whom seems to think
\nit necessary or even allowable to search, test, prove, inquire, discover. He
\nfinds that, as is inevitable under such a regime, true science and knowledge
\nare either banned, punished and persecuted or else rendered obsolete by the habit
\nof blind reliance on fixed authorities; even what is true in old authorities is
\nno longer of any value, because its words are learnedly or ignorantly repeated
\nbut its real sense is no longer lived except at most by a few. In politics he
\nfinds everywhere divine rights, established privileges, sanctified tyrannies
\nwhich are evidently armed with an oppressive power and justify them-<\/font><\/span><\/p>\n


\nPage -12<\/span><\/font><\/p>\n

\n
\n<\/div>\n

selves by
\nlong prescription, but seem to have no real claim or title to exist. In the
\nsocial order he finds an equally stereotyped reign of convention, fixed
\ndisabilities, fixed privileges, the self-regarding arrogance of the high, the
\nblind prostration of the low, while the old functions which might have
\njustified at one time such a distribution of status are either not performed at
\nall or ba<\/font><\/span>dly performed without any sense of obligation and merely as a part of
\ncaste pride. He has to rise in revolt; on every claim of authority he has to
\nturn the eye of a resolute inquisition; when he IS told that this is the sacred
\ntruth of things or the command of God or the immemorial order of human life, he
\nhas to reply, "But is it really so? How shall I know that this is the truth
\nof things and not superstition and falsehood? When did God command it, or how
\ndo I know that this was the sense of His command and not your error or
\ninvention, or that the book on which you found yourself is His word at all, or
\nthat He has ever .’ spoken His will to mankind? This immemorial order of which
\nyou speak, is it really immemorial, really a law of Nature or an imperfect
\nresult of Time and at present a most false convention? <\/font> <\/span>
\n.<\/font><\/span> And or <\/i>all you say, still I must ask, does it
\nagree with the facts <\/font> <\/span>
\nof the world, with my sense of right, with my
\njudgment of truth, with my experience of reality?" And if it does not the
\nrevolting individual flings off the yoke, declares the truth as he sees it and
\nin doing so strikes inevitably at the root of the religious, the social, the
\npolitical, momentarily perhaps even the moral order of the community as it
\nstands, because it stands upon the authority he discredits and the convention
\nhe destroys and not upon a living truth which can be successfully opposed to
\nhis own. The champions of the old order may be right when they seek to sup-
\npress him as a destructive agency perilous to social security, political order
\nor religious tradition; but he stands there and can no other, because to
\ndestroy is his mission, to destroy falsehood and lay bare a new foundation of
\ntruth.<\/font><\/span><\/p>\n

\n
\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>But by
\nwhat individual faculty or standard shall the innovator find out his new
\nfoundation or establish his new measures? Evidently, it will depend upon the
\navailable enlightenment of the time and the possible forms of knowledge to
\nwhich he has access. A t first it was in religion a personal illumination
\nsupport<\/font><\/span>–<\/font><\/span><\/p>\n


\nPage – 13<\/span><\/font><\/p>\n

\n
\n<\/div>\n

ed in
\nthe West by a theological, in the East by a philosophical reasoning. In society
\nand politics it started with a crude primitive perception of natural right and
\njustice which took its origin from the exasperation of suffering or from an
\nawakened sense of general oppression, wrong, injustice and the indefensibility
\nof the existing order when brought to any other test than that of privilege and
\nestablished convention. The religious motive led at first; the social and
\npolitical, moderating itself after the swift suppression of its first crude and
\nvehement movements, took advantage of the upheaval of religious reformation,
\nfollowed behind it as a useful ally and waited its time to assume the lead when
\nthe spiritual momentum had been spent and, perhaps by the very force of the
\nsecular influences it called to its aid, had missed its way. The movement of
\nreligious freedom in Europe took its stand first on a limited, then on an
\nabsolute right of the individual experience and illumined reason to determine
\nthe true sense of inspired Scripture and the true Christian ritual and order of
\nthe Church. The vehemence of its claim was measured by the vehemence of its
\nrevolt from the usurpations, pretensions and brutalities of the ecclesiastical
\npower which claimed to withhold the Scripture from general knowledge and impose
\nby moral authority and physical violence its own arbitary interpretation of sacred
\nwrit, if not indeed another and substituted doctrine, on the recalcitrant
\nindividual conscience. In its more tepid and moderate forms the revolt
\nengendered such compromises as the episcopalian Churches, at a higher degree of
\nfervour Calvinistic Puritanism, at white heat a riot of individual religious
\njudgment and imagination in such sects as the Anabaptist, Independent, Socinian
\nand countless others. In the East such a movement divorced from all political
\nor any strongly iconoclastic social significance would have produced
\nsimply a series of religious reformers, illumined saints, new bodies of belief
\nwith their appropriate cultural and social practice; in the west atheism and
\nsecularism were its inevitable and predestined goal. At first, questioning the conventional
\nforms of religion, the meditation of the papal authority for the authority of
\nthe scripture, it could not fail to go forward and question the scripture
\nitself and then all supernatural- <\/font> <\/span><\/p>\n


\nPage – 14<\/span><\/font><\/p>\n

\n
\n<\/div>\n

\n\u00a0<\/font><\/span>ism,
\nreligious belief or suprarational truth no less than outward creed and
\ninstitute.<\/font><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>For, eventually, the evolution of Europe
\nwas determined less by the Reformation than by the Renascence; it flowered by
\nthe vigorous return of the ancient Graeco- Roman mentality of the one rather
\nthan by the Hebraic and religio-ethical temperament of the other. The
\nRenascence gave back to Europe on one hand the free curiosity of the Greek
\nmind, its eager search for first principles and rational laws, its delighted
\nintellectual scrutiny of the facts of life by the force of direct observation
\nand individual reasoning, on the other the Roman’s large practicality and his
\nsense for the ordering of life in harmony with a robust utility and the just
\nprinciples of things. But both these tendencies were pursued with a passion, a
\nseriousness, a moral and almost religious. ardour which, lacking in the ancient
\nGraeco-Roman mentality, Europe owed to her long centuries of Judaeo-Christian
\ndiscipline. It was from these sources that the individualistic age of Western
\nsociety sought ultimately for that principle of order and control which all
\nhuman society needs and which more ancient times attempted to realise first by
\nthe materialisation of fixed symbols of truth, then by ethical type and
\ndiscipline, finally by infallible authority or stereotyped convention.<\/font><\/span><\/p>\n

       
\nManifestly, the unrestrained use of individual illumination or judgment without
\neither any outer standard or any generally recognisable source of truth is a
\nperilous experiment for our imperfect race. It is likely to lead rather to a
\ncontinual fluctuation and disorder of opinion than to a progressive unfolding
\nof the truth of things. No less, the pursuit of social justice through the
\nstark assertion of individual rights or class interests and de- sires must be a
\nsource of continual struggle and revolution:’ and may end in an exaggerated
\nassertion of the will in each to live his own life and to satisfy his own ideas
\nand desires which will produce a serious malaise or a radical trouble in the
\nsocial body. Therefore on every individualistic age of mankind there is
\nimperative the search for two supreme desiderata. It must find a general
\nstandard of Truth to which the individual judgment of all will be inwardly
\ncompelled to subscribe without physical constraint or imposition of irrational
\nauthority. And it must<\/font><\/span><\/p>\n


\nPage – 15<\/font><\/span><\/p>\n

\n
\n<\/div>\n

some
\nprinciple of social order which shall be equally founded on a universally
\nrecognisable truth of things; an order is needed that will put a rein on desire
\nand interest by providing at least some intellectual and moral test which these
\ntwo powerful and dangerous forces must satisfy before they can feel justified
\nin reach too asserting their claims on life. Speculative and scientific reason
\nfor their means, the pursuit of a practicable social justice and sound utility
\nfor their spirit, the progressive nations of Europe set out on their search for
\nthis light and this law.<\/font><\/span><\/p>\n

   
\nThey found and held it with enthusiasm in the discoveries of physical Science.
\nThe triumphant domination, the all-shattering and irresistible victory of
\nScience in nineteenth century Europe is explained by the absolute perfection
\nwith which it at least seemed for a time to sa1isfy these great psychological
\nwants of the western mind. Science seemed to it to fulfil impeccably its search
\nfor the two supreme desiderata of an individualistic age. Here at last was a
\ntruth of things which depended on no doubtful Scripture or fallible human
\nauthority but which Mother Nature herself had written in her eternal book for
\nall to read who had patience to observe and intellectual honesty to judge. Here
\nwere laws, principles, fundamental facts of the world and of our being which
\nall could verify at once for themselves and which must therefore satisfy and
\nguide the free individual judgment, delivering it equally from alien compulsion
\nand from erratic self-will. Here were laws and truths which justified and yet
\ncon- trolled the claims and desires of the individual human being; here a
\nscience which provided a standard, a norm of knowledge, a rational basis for life,
\na clear outline and sovereign means for the progress and perfection of the
\nindividual and the race. The attempt to govern and organise human life by
\nverifiable Science, by a law, a truth of things, an order and principles which
\nall can observe and verify in their ground and fact and to which there- fore
\nall may freely and must rationally subscribe, is the culminating movement of
\nEuropean civilisation. It has been the fulfilment and triumph of the
\nindividualistic age of human society; it has seemed likely also to be its end,
\nthe cause of the death of <\/font> <\/span>
\nindividualism and its putting<\/font><\/span> <\/font> <\/span>
\naway<\/font><\/span>
\n<\/font> <\/span>and burial among the monu<\/font><\/span>ments
\nof the past<\/font><\/span><\/p>\n


\nPage – 16 <\/font><\/span>
\n <\/span><\/p>\n

\n
\n<\/div>\n

\nFor this discovery by
\nindividual free-thought of universal laws of which the individual is almost a
\nby-product and by which he must necessarily be governed, this attempt actually
\nto govern the social life of humanity in conscious accordance with the
\nmechanism of these laws seems to lead logically to the suppression of that very
\nindividual freedom which made the discovery<\/font><\/span> and the attempt at all possible. In seeking the truth
\nand <\/font> <\/span>
\nlaw
\nof his own being the individual seems to have discovered a truth and law which
\nis not of his own individual being at all, but of the collectivity, the pack,
\nthe hive, the mass. The result to which this points and to which it still seems
\nirresistibly to be driving us is a new ordering of society by a rigid economic
\nor governmental Socialism in which the individual, deprived again of his freedom
\nin his own interest and that of humanity, must have his whole life and action
\ndetermined for him at every step and in every point from birth to old age by
\nthe well- <\/font> <\/span>ordered<\/font><\/span> mechanism of
\nthe State.1<\/sup><\/font><\/span> <\/font><\/span>  We might then have a
\ncurious <\/font> <\/span>new version, with very important differences, of the old Asiatic or
\neven of the old Indian order of society. In place of the religio-ethical
\nsanction there will be a scientific and rational or naturalistic motive and
\nrule; instead of the Brahmin Shastrakara the scientific, administrative and
\neconomic expert. In the place of the King himself observing the law and
\ncompelling with the aid and consent of the society all to tread without
\ndeviation the line marked out for them, the line of the Dharma, there will
\nstand the collectivist State similarly guided and empowered. Instead of a
\nhierarchical arrangement of classes, each<\/font><\/span> with its powers, privileges and duties there will be
\nestab<\/font><\/span>lished
\nan initial equality of education and opportunity, ultimately perhaps with a
\nsubsequent determination of function by experts who shall know us better than
\nourselves and choose for us our work and quality. Marriage, generation and the
\neducation of the child may be fixed by the scientific State as of old by the
\nShastra. For each man there will be a long stage of work<\/font><\/span><\/p>\n

\n <\/p>\n

\n1 <\/span><\/sup>
\nWe already see a violent though incomplete beginning
\nof this line of social evolution in Fascist Italy, Nazi Germany, Communist
\nRussia. The trend is for more and more nations to accept this beginning of a
\nnew order, and the resistance of the old order is more passive than active<\/font><\/span>
\n<\/font>
\n<\/span>–<\/font><\/span>
\n<\/font>
\n<\/span>it
\nlacks the fire, enthusiasm and self-confidence which animates the innovating
\nIdea.<\/font><\/span><\/p>\n

\nPage – 17<\/font><\/span><\/p>\n

\n
\n<\/div>\n

\nfor the State superintended
\nby collectivist authorities and per- haps in the end a period of liberation,
\nnot for action but for enjoyment of leisure and personal self-improvement,
\nanswering to the Vanaprastha and Sannyasa Ashramas of the old Aryan society.
\nThe rigidity of such a social state would greatly surpass that of its Asiatic
\nforerunner; for there at least there were for the rebel, the innovator two
\nimportant concessions. There was for the individual the freedom of an early
\nSannyasa, a renunciation of the social for the free spiritual life, and there
\nwas for the group the liberty to form a sub-society governed by new conceptions
\nlike the Sikh or the Vaishnava. But neither of these violent departures from
\nthe norm could be tolerated by a strictly economic and rigorously scientific
\nand Unitarian society. Obviously, too, there would grow up a fixed system of
\nsocial morality and custom and a body of socialistic doctrine\u00a0 <\/span>which one could not be allowed to question
\npractically, and perhaps not even intellectually, since that would soon shatter
\nor else undermine the system. Thus we should have a new typal order based upon
\npurely economic capacity and function, gunakarma, <\/i>and rapidly petrifying
\nby the inhibition of individual liberty into a system of rationalistic
\nconventions. And quite certainly this static order would at long last be broken
\nby a new individualist age of revolt, led probably by the principles of an
\nextreme philosophical Anarchism.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>On the other hand, there are in
\noperation forces which seem likely to frustrate or modify this development
\nbefore it can reach its menaced consummation. In the first place, rationalistic
\nand physical Science has over passed itself and must before long be overtaken
\nby a mounting flood of psycho- logical and psychic knowledge which cannot fail
\nto compel quite a new view of the human being and open a new vista before
\nmankind. At the same time the Age of Reason is visibly drawing to an end; novel
\nideas are sweeping over the world and are being accepted with a significant
\nrapidity, ideas inevitably subversive of any premature typal order of economic
\nrationalism, dynamic ideas such as Nietzsche’s Will-to-live, Bergson’s
\nexaltation of Intuition above intellect or the latest German philosophical
\ntendency to acknowledge a suprarational faculty<\/font><\/span><\/p>\n

\nPage-18<\/span><\/font><\/p>\n

\n
\n<\/div>\n

\nand <\/font> <\/span>
\na suprarational order of
\ntruths. Already another mental poise is beginning to settle and conceptions are
\non the way apply themselves in the field of practice which promise to give the
\nsuccession of the individualistic age of society not to ‘Dew typal order, but
\nto a subjective age which may well be a eat and momentous passage to a very
\ndifferent goal. It may be doubted whether we are not already in the morning
\ntwilight of new period of the human cycle.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>Secondly, the West in its triumphant
\nconquest of the world <\/font> <\/span>
\ns<\/font><\/span>
\n<\/font> <\/span>awakened the
\nslumbering East and has produced in its midst increasing struggle between an
\nimported Western individualism and the old conventional principle of society.
\nThe latter is here rapidly, there slowly breaking down, but something quite
\ndifferent from Western individualism may very well take its place. Some opine,
\nindeed, that Asia will reproduce Europe’s Age of Reason with all its
\nmaterialism and secularist individualism while Europe itself is pushing onward
\ninto new forms and ideas; but this is in the last degree improbable. On the
\ncontrary, the signs are that the individualistic period in the East will be
\nneither of long duration nor predominantly rationalistic and secularist in its
\ncharacter. If then the East, as the result of its awakening, follows its own
\nbent and evolves a novel social tendency<\/font><\/span> and culture, that is bound to have an enormous effect
\non the <\/font> <\/span>
\ndirection
\nof the world’s civilisation; we can measure its probable influence by the
\nprofound results of the first reflux of the ideas even of the unawakened East
\nupon Europe. Whatever that effect may be, it will not be in favour of any
\nre-ordering of society on the lines of the still current tendency towards a
\nmechanical economism which has not ceased to dominate mind and life in the
\nOccident. The influence of the East is likely to be rather in the direction of
\nsubjectivism and practical spirituality,<\/font><\/span> a<\/font><\/span>
\n<\/font> <\/span>
\ngreater opening of our physical existence to the
\nrealisation of ideals other than the strong but limited aims suggested by <\/font> <\/span>
\nlife and the body in their own gross
\nnature.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>
\nBut, most important
\nof all, the individualistic age of Europe has in its discovery of the
\nindividual fixed among the idea-forces of ‘the future two of a master potency
\nwhich cannot be entirely eliminated by any temporary reaction. The first of
\nthese, now.<\/font><\/span><\/p>\n

\nPage – 19<\/span><\/font><\/p>\n

\n

\nuniversally accepted, is the democratic conception of
\nthe right of all individuals as members of the society to the full life and the
\nfull development of which they are individually capable. It is no longer
\npossible that we should accept as an ideal any arrangement by which certain
\nclasses of society should arrogate development and full social fruition to
\nthemselves while assigning a bare and barren function of service alone to
\nothers. It is now fixed that social development and well-being mean the development
\nand well-being of all the individuals in the society and not merely a
\nflourishing of the community in the mass which resolves itself really into the
\nsplendour and power of one or two classes. This conception has been accepted in
\nfull by all progressive nations and is the basis of the present socialistic
\ntendency of the world. But in addition there is this deeper truth which
\nindividualism has discovered, that the individual is not merely a social unit;
\nhis existence, his right and claim to live and grow are not founded solely on
\nhis social work and function. He is not merely a member of a human pack, hive
\nor ant- hill; he is something in himself, a soul, a being, who has to fulfil
\nhis own individual truth and law as well as his natural or his assigned part in
\nthe truth and law of the collective existence<\/font><\/span>.1<\/sup> <\/font><\/span>  He demands freedom, space, initiative for his soul,
\nfor his nature, for that puissant and tremendous thing which society so much
\ndistrusts and has laboured in the past either to suppress altogether or to
\nrelegate to the purely spiritual field, an individual thought, will and
\nconscience. If he is to merge these eventually, it cannot be into the
\ndominating thought, will and conscience of others, but into something beyond
\ninto which he and all must be both allowed and helped freely to grow. That is
\nan idea, a truth which, intellectually recognised and given its full exterior
\nand superficial significance by Europe, agrees at its root with the profoundest
\nand highest spiritual conceptions of Asia and has a large part to play in the
\nmoulding of the future.<\/font><\/span><\/p>\n

\n <\/p>\n

\n1<\/sup> <\/span>This is no longer
\nrecognised by the new order, Fascist or Communistic,<\/font><\/span> <\/font> <\/span>
\n–<\/font><\/span>
\n<\/font>
\n<\/span>here
\nthe individual is reduced to a cell or atom of the social body. "We have
\ndestroyed," proclaims a German exponent, "the false view that men are
\nindividual beings; there is no liberty of individuals, there is only liberty
\nof nations or races<\/font><\/span>."<\/font><\/span><\/p>\n

\nPage \u2013 20<\/span><\/font><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER  –II   The Age of Individualism and Reason                            AN INDIVIDUALISTIC age of human society comes as a result of the corruption and failure of…<\/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-1201","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\/1201","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=1201"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1201\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1201"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1201"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1201"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}