{"id":1231,"date":"2013-07-13T01:33:25","date_gmt":"2013-07-13T01:33:25","guid":{"rendered":"http:\/\/localhost\/?p=1231"},"modified":"2013-07-13T01:33:25","modified_gmt":"2013-07-13T01:33:25","slug":"24-the-power-of-the-instruments-vol-21-the-synthesis-of-yoga-volume-21","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/21-the-synthesis-of-yoga-volume-21\/24-the-power-of-the-instruments-vol-21-the-synthesis-of-yoga-volume-21","title":{"rendered":"-24_The Power of the Instruments.htm"},"content":{"rendered":"\n\n
\n
\n


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

 <\/font>The
\nPower of the Instruments<\/span><\/font><\/b><\/p>\n

 <\/p>\n

T<\/font><\/b>HE<\/font>
\nsecond member of the Yoga of self-perfection is the heightened, enlarged and
\nrectified power of the instruments of our normal Nature. The cultivation of
\nthis second perfection need not wait for the security of the equal mind and
\nspirit, but it is only in that security that it can become complete and act in
\nthe safety of the divine leading. The object of this cultivation is to make the
\nnature a fit instrument for divine works. All work is done by power, by Shakti,
\nand since the integral Yoga does not contemplate abandonment of works, but
\nrather a doing of all works from the divine consciousness and with the supreme guidance,
\nthe characteristic powers of the instruments, mind, life and body, must not
\nonly be purified of defects, but raised to a capacity for this greater action.
\nIn the end they must undergo a spiritual and supramental transfiguration.<\/p>\n

There are four
\nmembers of this second part of the Sadhana or discipline of self-perfection and
\nthe first of them is right Shakti, the right condition of the powers of the
\nintelligence, heart, vital mind and body. It will only be possible at present
\nto suggest a preliminary perfection of the last of these four, for the full
\nsiddhi will have to be dealt with after I have spoken of the supermind<\/span> and its influence on the rest of the being. The
\nbody is not only the necessary outer instrument of the physical part of action,
\nbut for the purposes of this life a base or pedestal also for all inner action.
\nAll working of mind or spirit has its vibration in the physical consciousness,
\nrecords itself there in a kind of subordinate corporeal notation and
\ncommunicates itself to the material world partly at least through the physical
\nmachine. But the body of man has natural limitations in this capacity which it
\nimposes on the play of the higher parts of his being. And, secondly, it has a
\nsubconscient consciousness of its own in which it keeps with an obstinate
\nfidelity the past habits and past nature of the mental
\n <\/p>\n

\nPage \u2013 701<\/span><\/p>\n

\n
\n<\/div>\n

and vital being and which
\nautomatically opposes and obstructs any very great upward change or at least
\nprevents it from becoming a radical transformation of the whole nature. It is
\nevident that if we are to have a free divine or spiritual and supramental
\naction conducted by the force and fulfilling the character of a diviner energy,
\nsome fairly complete transformation must be effected in this outward character
\nof the bodily nature. The physical being of man has always been felt by the
\nseekers of perfection to be a great impediment and it has been the habit to
\nturn from it with contempt, denial or aversion and a desire to suppress
\naltogether or as far as may be the body and the physical life. But this cannot
\nbe the right method for the integral Yoga. The body is given us as one
\ninstrument necessary to the totality of our works and it is to be used, not
\nneglected, hurt, suppressed or abolished. If it is imperfect, recalcitrant,
\nobstinate, so are also the other members, the vital being, heart and mind and
\nreason. It has like them to be changed and perfected and to undergo a
\ntransformation. As we must get ourselves a new life, new heart, new mind, so we
\nhave in a certain sense to build for ourselves a new body. <\/p>\n

The first thing
\nthe will has to do with the body is to impose on it progressively a new habit
\nof all its being, consciousness, force and outward and inward action. It must
\nbe taught an entire passivity in the hands first of the higher instruments, but
\neventually in the hands of the spirit and its controlling and informing Shakti.
\nIt must be accustomed not to impose its own limits on the nobler members, but
\nto shape its action and its response to their demands, to develop, one might
\nsay, a higher notation, a higher scale of responses. At present the notation of
\nthe body and the physical consciousness has a very large determining power on
\nthe music made by this human harp of God; the notes we get from the spirit,
\nfrom the psychic soul, from the greater life behind our physical life cannot
\ncome in freely, cannot develop their high, powerful and proper strain. This
\ncondition must be reversed; the body and the physical consciousness must
\ndevelop the habit of admitting and shaping themselves to these higher strains
\nand not they, but the nobler parts of the nature must determine the music of
\nour life and being. <\/p>\n

\nPage \u2013 702<\/span><\/p>\n

\n
\n<\/div>\n

The control of
\nthe body and life by the mind and its thought and will is the first step
\ntowards this change. All Yoga implies the carrying of that control to a very
\nhigh pitch. But afterwards the mind must itself give place to the spirit, to
\nthe spiritual force, the supermind and the supramental force. And finally the
\nbody must develop a perfect power to hold whatever force is brought into it by
\nthe spirit and to contain its action without spilling and wasting it or itself
\ngetting cracked. It must be capable of being filled and powerfully used by
\nwhatever intensity of spiritual or higher mind or life force without any part
\nof the mechanical instrument being agitated, upset, broken or damaged by the
\ninrush or pressure, \u2013 as the brain, vital health or moral nature are often
\ninjured in those who unwisely attempt Yogic practice without preparation or by
\nundue means or rashly invite a power they are intellectually, vitally, morally
\nunfit to bear, \u2013 and, thus filled, it must have the capacity to work normally,
\nautomatically, rightly according to the will of that spiritual or other now
\nunusual agent without distorting, diminishing or mistranslating its intention
\nand stress. This faculty of holding, dhāraņaśakti<\/i><\/span>, in the physical consciousness,
\nenergy and machinery is the most important siddhi or perfection of the body.<\/p>\n

The result of
\nthese changes will be to make the body a perfect instrument of the spirit. The
\nspiritual force will be able to do what it wills and as it wills in and through
\nthe body. It will be able to conduct an unlimited action of the mind or at a higher
\nstage of the supermind without the body betraying the action by fatigue,
\nincapacity, inaptitude or falsification. It will be able too to pour a full
\ntide of the life-force into the body and conduct a large action and joy of the
\nperfected vital being without that quarrel and disparity which is the relation
\nof the normal life-instincts and life-impulses to the insufficient physical instrument
\nthey are obliged to use. And it will also be able to conduct a full action of
\nthe spiritualised psychic being not falsified, degraded or in any way marred by
\nthe lower instincts of the body and to use physical action and expression as a free
\nnotation of the higher psychical life. And in the body itself there will be a
\npresence of a greatness of sustaining force, an abounding strength, energy and puissance
\nof outgoing and managing force, a lightness, swiftness
\n <\/p>\n

\nPage \u2013 703<\/span><\/p>\n

\n
\n<\/div>\n

and adaptability of the nervous
\nand physical being, a holding and responsive power in the whole physical machine
\nand its driving springs\u00b9 of which it is now even at its strongest and best
\nincapable.<\/p>\n

This energy
\nwill not be in its essence an outward, physical or muscular strength, but will
\nbe of the nature, first, of an unbounded life-power or pranic force, secondly,
\nsustaining and using this pranic energy, a superior or supreme will-power acting
\nin the body. The play of the pranic Shakti in the body or form is the condition
\nof all action, even of the most apparently inanimate physical action. It is the
\nuniversal Prana, as the ancients knew, which in various forms sustains or
\ndrives material energy in all physical things from the electron and atom and
\ngas up through the metal, plant, animal, physical man. To get this pranic Shakti
\nto act more freely and forcibly in the body is knowingly or unknowingly the
\nattempt of all who strive for a greater perfection of or in the body. The
\nordinary man tries to command it mechanically by physical exercises and other corporeal
\nmeans, the Hathayogin more greatly and flexibly, but still mechanically by
\nAsana and Pranayama; but for our purpose it can be commanded by more subtle,
\nessential and pliable means; first, by a will in the mind widely opening itself
\nto and potently calling in the universal pranic Shakti on which we draw and
\nfixing its stronger presence and more powerful working in the body; secondly,
\nby the will in the mind opening itself rather to the spirit and its power and
\ncalling in a higher pranic energy from above, a supramental pranic force;
\nthirdly, the last step, by the highest supramental will of the spirit entering
\nand taking up directly the task of the perfection of the body. In fact, it is
\nalways really a will within which drives and makes effective the pranic
\ninstrument even when it uses what seem to be purely physical means; but at
\nfirst it is dependent on the inferior action. When we go higher, the relation
\nis gradually reversed; it is then able to act in its own power or handle the
\nrest only as a subordinate instrumentation. <\/p>\n

Most men are
\nnot conscious of this pranic force in the body or cannot distinguish it from
\nthe more physical form of energy which it informs and uses for its vehicle. But
\nas the consciousness <\/p>\n

 <\/p>\n

\u00b9 mahattva<\/span><\/span>, bala<\/span>, laghutā<\/span>,
\ndhāraņa-sāmarthya<\/span>.<\/span> <\/p>\n

\nPage \u2013 704<\/span><\/p>\n

\n
\n<\/div>\n

becomes more subtle by practice
\nof Yoga, we can come to be aware of the sea of pranic Shakti around us, feel it
\nwith the mental consciousness, concretely with a mental sense, see its courses
\nand movements, and direct and act upon it immediately by the will. But until we
\nthus become aware of it, we have to possess a working or at least an
\nexperimental faith in its presence and in the power of the will to develop a greater
\ncommand and use of this prana force. There is necessary a faith, śraddhā<\/i><\/span>,
\nin the power of the mind to lay its will on the state and action of the body,
\nsuch as those have who heal disease by faith, will or mental action; but we
\nmust seek this control not only for this or any other limited use, but
\ngenerally as a legitimate power of the inner and greater over the outer and
\nlesser instrument. This faith is combated by our past habits of mind, by our
\nactual normal experience of its comparative helplessness in our present
\nimperfect system and by an opposing belief in the body and physical
\nconsciousness. For they too have a limiting śraddhā<\/i><\/span> of their own
\nwhich opposes the idea in the mind when it seeks to impose on the system the
\nlaw of a higher yet unattained perfection. But as we persist and find this
\npower giving evidence of itself to our experience, the faith in the mind will
\nbe able to found itself more firmly and grow in vigour and the opposing faith
\nin the body will change, admit what it first denied and not only accept in its
\nhabits the new yoke but itself call for this higher action. Finally we shall
\nrealise the truth that this being we are is or can become whatever it has the
\nfaith and will to be, \u2013 for faith is only a will aiming at greater truth, \u2013 and
\ncease to set limits to our possibility or deny the potential omnipotence of the
\nSelf in us, the divine Power working through the human instrument. That
\nhowever, at least as a practical force, comes in at a later stage of high
\nperfection.<\/p>\n

The Prana is
\nnot only a force for the action of physical and vital energy, but supports also
\nthe mental and spiritual action. Therefore the full and free working of the
\npranic\u00a0 <\/span>Shakti is required not only for
\nthe lower but still necessary use, but also for the free and full operation of
\nmind and supermind<\/span> and spirit in the instrumentality
\nof our complex human nature. That is the main sense of the use of exercises of
\nPranayama for control of the vital force and its motions which is so important
\nand indispensable a <\/p>\n

\nPage \u2013 705<\/span><\/p>\n

\n
\n<\/div>\n

part of certain systems of Yoga.
\nThe same mastery must be got by the seeker of the integral Yoga; but he may
\narrive at it by other means and in any case he must not be dependent on any
\nphysical or breathing exercise for its possession and maintenance, for that
\nwill at once bring in a limitation and subjection to Prakriti. Her
\ninstrumentation has to be used flexibly by the Purusha, but not to be a fixed control
\non the Purusha. The necessity of the pranic force, however, remains and will be
\nevident to our self-study and experience. It is in the Vedic image the steed
\nand conveyance of the embodied mind and will, vāhana<\/i><\/span>. If it is full of strength
\nand swiftness and a plenitude of all its powers, then the mind can go on the
\ncourses of its action with a plenary and unhampered movement. But if it is lame
\nor soon tired or sluggish or weak, then an incapacity is laid on the
\neffectuation of the will and activity of the mind. The same rule holds good of
\nthe supermind<\/span> when it first comes into action. There
\nare indeed states and activities in which the mind takes up the pranic Shakti
\ninto itself and this dependence is not felt at all; but even then the force is
\nthere, though involved in the pure mental energy. The supermind<\/span>,
\nwhen it gets into full strength, can do pretty well what it likes with the
\npranic Shakti, and we find that in the end this life power is transformed into
\nthe type of a supramentalised prana which is simply one motor power of that
\ngreater consciousness. But this belongs to a later stage of the siddhi of the
\nYoga.<\/p>\n

Then again
\nthere is the psychic prana, pranic mind or desire soul; this too calls for its
\nown perfection. Here too the first necessity is a fullness of the vital
\ncapacity in the mind, its power to do its full work, to take possession of all
\nthe impulsions and energies given to our inner psychic life for fulfilment in
\nthis existence, to hold them and to be a means for carrying them out with
\nstrength, freedom, perfection. Many of the things we need for our perfection,
\ncourage, will-power effective in life, all the elements of what we now call
\nforce of character and force of personality, depend very largely for their completest
\nstrength and spring of energetic action on the fullness of the psychic Prana.
\nBut along with this fullness there must be an established gladness, clearness
\nand purity in the psychic life-being. This dynamis must not be a troubled,
\nperfervid, stormy, fitfully or crudely passionate
\n <\/p>\n

\nPage \u2013 706<\/span><\/p>\n

\n
\n<\/div>\n

strength; energy there must be,
\nrapture of its action it must have, but a clear and glad and pure energy, a
\nseated and firmly supported pure rapture. And as a third condition of its
\nperfection it must be poised in a complete equality. The desire-soul must get
\nrid of the clamour<\/span>, insistence or inequality of its
\ndesires in order that its desires may be satisfied with justice and balance and
\nin the right way and eventually must rid them of the character of desire
\naltogether and change them into impulsions of the divine Ananda. To that end it
\nmust make no demands nor seek to impose itself on heart, mind or spirit, but
\naccept with a strong passive and active equality whatever impulsion and command
\ncome into it from the spirit through the channel of a still mind and a pure heart.
\nAnd it must accept too whatever result of the impulse, whatever enjoyment more
\nor less, full or nil, is given to it by the Master of our being. At the same
\ntime, possession and enjoyment are its law, function, use, Swadharma<\/span>.
\nIt is not intended to be a slain or mortified thing, dull in its receptive
\npower, dreary, suppressed, maimed, inert or null. It must have a full power of
\npossession, a glad power of enjoyment, an exultant power of pure and divine
\npassion and rapture. The enjoyment it will have will be in the essence a
\nspiritual bliss, but one which takes up into itself and transforms the mental, emotional,
\ndynamic, vital and physical joy; it must have therefore an integral capacity
\nfor these things and must not by incapacity or fatigue or inability to bear
\ngreat intensities fail the spirit, mind, heart, will and body. Fullness, clear
\npurity and gladness, equality, capacity for possession and enjoyment are the
\nfourfold perfection of the psychic prana.\u00b9 <\/p>\n

The next
\ninstrument which needs perfection is the citta, and within the complete meaning
\nof this expression we may include the emotional and the pure psychical being.
\nThis heart and psychic being of man shot through with the threads of the life
\ninstincts is a thing of mixed inconstant colours<\/span> of
\nemotion and soul vibrations, bad and good, happy and unhappy, satisfied and
\nunsatisfied, troubled and calm, intense and dull. Thus agitated and invaded it
\nis unacquainted with any real peace, incapable of a steady perfection of all
\nits powers. By purification, by equality, <\/p>\n

 <\/p>\n

\u00b9 pūrņatā<\/span><\/span>, prasannatā<\/span>,
\nsamatā<\/span>, bhoga-sāmarthya<\/span><\/span>. <\/p>\n

\nPage \u2013 707<\/span><\/p>\n

\n
\n<\/div>\n

by the light of knowledge, by a
\nharmonising of the will it can be brought to a tranquil intensity and
\nperfection. The first two elements of this perfection are on one side a high
\nand large sweetness, openness, gentleness, calm, clarity, on the other side a
\nstrong and ardent force and intensity. In the divine no less than in ordinary
\nhuman character and action there are always two strands, sweetness and
\nstrength, mildness and force, saumya<\/i><\/span> and raudra<\/span><\/i>, the force that bears and harmonises<\/span>,
\nthe force that imposes itself and compels, Vishnu and Ishana<\/span>,
\nShiva and Rudra. The two are equally necessary to a perfect world-action. The
\nperversions of the Rudra power in the heart are stormy passion, wrath and
\nfierceness and harshness, hardness, brutality, cruelty, egoistic ambition and
\nlove of violence and domination. These and other human perversions have to be
\ngot rid of by the flowering of a calm, clear and sweet psychical being.<\/p>\n

But on the
\nother hand incapacity of force is also an imperfection. Laxity and weakness,
\nself-indulgence, a certain flabbiness and limpness or inert passivity of the
\npsychical being are the last result of an emotional and psychic life in which energy
\nand power of assertion have been quelled, discouraged or killed. Nor is it a
\ntotal perfection to have only the strength that endures or to cultivate only a
\nheart of love, charity, tolerance, mildness, meekness and forbearance. The
\nother side of perfection is a self-contained and calm and unegoistic
\nRudra-power armed with psychic force, the energy of the strong heart which is
\ncapable of supporting without shrinking an insistent, an outwardly austere or
\neven, where need is, a violent action. An unlimited light of energy, force,
\npuissance harmonised with sweetness of heart and clarity, capable of being one
\nwith it in action, the lightning of Indra starting from the orb of the
\nnectarous moon-rays of Soma is the double perfection. And these two things saumyatva<\/i><\/span>, tejas<\/span><\/i>, must
\nbase their presence and action on a firm equality of the temperament and of the
\npsychical soul delivered from all crudity and all excess or defect of the
\nheart’s light or the heart’s power.<\/p>\n

Another necessary
\nelement is a faith in the heart, a belief in and will to the universal good, an
\nopenness to the universal Ananda. The pure psychic being is of the essence of
\nAnanda, it comes from the delight-soul in the universe; but the superficial
\n <\/p>\n

\nPage \u2013 708<\/span><\/p>\n

\n
\n<\/div>\n

heart of emotion is overborne by
\nthe conflicting appearances of the world and suffers many reactions of grief, fear,
\ndepression, passion, short-lived and partial joy. An equal heart is needed for
\nperfection, but not only a passive equality; there must be the sense of a
\ndivine power making for good behind all experiences, a faith and will which can
\nturn the poisons of the world to nectar, see the happier spiritual intention
\nbehind adversity, the mystery of love behind suffering, the flower of divine
\nstrength and joy in the seed of pain. This faith, kalyāņa-śraddhā<\/i><\/span>,
\nis needed in order that the heart and the whole overt psychic being may respond
\nto the secret divine Ananda and change itself into this true original essence.
\nThis faith and will must be accompanied by and open into an illimitable widest
\nand intensest<\/span> capacity for love. For the main business
\nof the heart, its true function is love. It is our destined instrument of
\ncomplete union and oneness; for to see oneness in the world by the
\nunderstanding is not enough unless we also feel it with the heart and in the
\npsychic being, and this means a delight in the One and in all existences in the
\nworld in him, a love of God and all beings. The heart’s faith and will in good
\nare founded on a perception of the one Divine immanent in all things and
\nleading the world. The universal love has to be founded on the heart’s sight
\nand psychical and emotional sense of the one Divine, the one Self in all
\nexistence. All four elements will then form a unity and even the Rudra power to
\ndo battle for the right and the good proceed on the basis of a power of
\nuniversal love. This is the highest and the most characteristic perfection of
\nthe heart, prema-sāmarthya<\/i><\/span>.\n<\/p>\n

The last
\nperfection is that of the intelligence and thinking mind, buddhi. The first
\nneed is the clarity and the purity of the intelligence. It must be freed from
\nthe claims of the vital being which seeks to impose the desire of the mind in
\nplace of the truth, from the claims of the troubled emotional being which
\nstrives to colour<\/span>, distort, limit and falsify the
\ntruth with the hue and shape of the emotions. It must be free too from its own
\ndefect, inertia of the thought-power, obstructive narrowness and unwillingness
\nto open to knowledge, intellectual unscrupulousness in thinking, prepossession
\nand preference, self-will in the reason and false determination of the will to
\nknowledge. Its sole will must be to
\n <\/p>\n

\nPage \u2013 709<\/span><\/p>\n

\n
\n<\/div>\n

make itself an unsullied mirror
\nof the truth, its essence and its forms and measures and relations, a clear
\nmirror, a just measure, a fine and subtle instrument of harmony, an integral
\nintelligence. This clear and pure intelligence can then become a serene thing
\nof light, a pure and strong radiance emanating from the sun of Truth. But,
\nagain, it must become not merely a thing of concentrated dry or white light, but
\ncapable of all variety of understanding, supple, rich, flexible, brilliant with
\nall the flame and various with all the colours<\/span> of the
\nmanifestation of the Truth, open to all its forms. And so equipped it will get
\nrid of limitations, not be shut up in this or that faculty or form or working
\nof knowledge, but an instrument ready and capable for whatever work is demanded
\nfrom it by the Purusha. Purity, clear radiance, rich and flexible variety,
\nintegral capacity are the fourfold perfection of the thinking intelligence, viśuddhi<\/i><\/span>, prakāśa<\/span>,
\nvicitra-bodha<\/span>, sarva-j\u00f1āna-sāmarthya<\/span>.<\/i><\/p>\n

The normal
\ninstruments thus perfected will act each in its own kind without undue
\ninterference from each other and serve the unobstructed will of the Purusha in
\na harmonised totality of our natural being. This perfection must rise
\nconstantly in its capacity for action, the energy and force of its working and
\na certain greatness of the scope of the total nature. They will then be ready
\nfor the transformation into their own supramental action in which they will
\nfind a more absolute, unified and luminous spiritual truth of the whole
\nperfected nature. The means of this perfection of the instruments we shall have
\nto consider later on; but at present it will be enough to say that the
\nprincipal conditions are will, self-watching and self-knowledge and a constant
\npractice, abhyāsa<\/i><\/span>,
\nof self-modification and transformation. The Purusha has that capacity; for the
\nspirit within can always change and perfect the working of its nature. But the
\nmental being must open the way by a clear and a watchful introspection, an
\nopening of itself to a searching and subtle self-knowledge which will give it
\nthe understanding and to an increasing extent the mastery of its natural
\ninstruments, a vigilant and insistent will of self-modification and
\nself-transformation \u2013 for to that will the Prakriti must with whatever
\ndifficulty and whatever initial or prolonged resistance eventually respond, \u2013 and
\nan <\/p>\n

\nPage \u2013 710<\/span><\/p>\n

\n
\n<\/div>\n

unfailing practice which will
\nconstantly reject all defect and perversion and replace it by right state and a
\nright and enhanced working. Askesis<\/span>, Tapasya,
\npatience and faithfulness and rectitude of knowledge and will are the things
\nrequired until a greater Power than our mental selves directly intervenes to
\neffect a more easy and rapid transformation.
\n <\/p>\n

\nPage \u2013 711<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter XIV   The Power of the Instruments   THE second member of the Yoga of self-perfection is the heightened, enlarged and rectified power of the…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[26],"tags":[],"class_list":["post-1231","post","type-post","status-publish","format-standard","hentry","category-21-the-synthesis-of-yoga-volume-21","wpcat-26-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1231","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=1231"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1231\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1231"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1231"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1231"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}