{"id":1310,"date":"2013-07-13T01:34:01","date_gmt":"2013-07-13T01:34:01","guid":{"rendered":"http:\/\/localhost\/?p=1310"},"modified":"2013-07-13T01:34:01","modified_gmt":"2013-07-13T01:34:01","slug":"44-poetic-creation-and-yoga-vol-09-the-future-poetry-volume-09","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/09-the-future-poetry-volume-09\/44-poetic-creation-and-yoga-vol-09-the-future-poetry-volume-09","title":{"rendered":"-44_Poetic Creation and Yoga.htm"},"content":{"rendered":"
\n\n\n
\n
\n

\ns<\/font>ection<\/font>
\nn<\/font>ine<\/font><\/span><\/p>\n

Poetic Creation and Yoga \u2013
\nUtility of Literature, etc. in Sadhana<\/b><\/font><\/p>\n

 <\/p>\n


\nREADING AND
\nPOETIC CREATION AND YOGA<\/font><\/b><\/p>\n

 <\/p>\n

            A<\/font> literary man is one who loves literature and literary activities for
\ntheir own separate sake. A Yogi who writes is not a literary man for he writes
\nonly what the inner Will and Word wants him to express. He is a channel and
\ninstrument of something greater than his own literary personality. Of course
\nthe literary man and the intellectual love reading\u2014books are their mind’s food.
\nBut writing is another matter. There are plenty of people who never write a
\nword in the literary way but are enormous readers. One reads for ideas, for
\nknowledge, for the stimulation of the mind by all that the world has thought or
\nis thinking. I never read in order to create. As the Yoga increased, I read
\nvery little \u2014 for when all the ideas in the world come crowding in from within
\nor from above, there is not much need for gathering men\u00adtal food from outside
\nsources; at most a utility for keeping one\u00adself informed of what is happening
\nin the world, \u2014 but not as material for building up one’s vision of the world
\nand Truth and things. One becomes an independent mind in communion with \u00a0<\/span><\/i>the cosmic
\nThinker,                                       \n<\/p>\n

    Poetry,
\neven perhaps all perfect expression of whatever kind, comes by inspiration, not
\nby reading. Reading helps only to
\nacquire for the instrument the full possession of a language or to get the
\ntechnique of literary expression. Afterwards one deve\u00adlops one’s own use of the
\nlanguage, one’s own style, one’s own technique. It is a decade or two that I
\nhave stopped all but the most casual reading but my power of poetic and perfect
\nexpression has increased tenfold. What I wrote with some difficulty, often with
\ngreat difficulty, I now write with ease. I am supposed to be a philosopher, but
\nI never studied philosophy \u2014 everything I wrote came from Yogic experience,
\nknowledge and inspiration. So too my greater power over poetry and perfect
\nexpression was acquired in these last days not by reading and seeing how other
\npeople wrote, but from the heightening of my consciousness and the greater
\ninspiration that came from the heightening.<\/p>\n

Reading
\nand painstaking labour are good for the literary man but even for him they are
\nnot the cause of his good <\/p>\n

\nPage – 503<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

writing, only an aid to it. The
\ncause is within himself. As to "natural", I don’t know. Sometimes
\nwhen the talent is inborn, and ready for expression, they can call it natural.
\nSometimes it awakes from within afterwards from a till then hidden nature.<\/p>\n

11.9.1934<\/p>\n

 <\/p>\n


\nPOETRY AND SADHANA<\/font><\/b><\/p>\n

1<\/b><\/p>\n

    It is obvious that poetry cannot be a substitute
\nfor Sadhana; it can be an accompaniment only. If there is a feeling (of devo\u00adtion,
\nsurrender etc.), it can express and confirm it; if there is an experience, it
\ncan express and strengthen the force of experience. As reading of books like
\nthe Upanishads or Gita or singing of devotional songs can help, especially at
\none stage or another, so this can help also. Also it opens a passage between
\nthe external consciousness and the inner mind or vital. But if one stops at
\nthat, then nothing much is gained. Sadhana must be the main thing and Sadhana
\nmeans the purification of the nature, the con\u00adsecration of the being, the
\nopening of the psychic and the inner mind and vital, the contact and presence
\nof the Divine, the reali\u00adsation of the Divine in all things, surrender,
\ndevotion, the wide\u00adning of the consciousness into the cosmic Consciousness, the
\nSelf one in all, the psychic and the spiritual transformation of the nature. If
\nthese things are neglected and only poetry and mental development and social
\ncontact occupy all the time, then that is not Sadhana. Also the poetry must be
\nwritten in the true spirit, not for fame or self-satisfaction, but as a means
\nof contact with the Divine through inspiration or of the expression of one’s
\nown inner being as it was written formerly by those who left behind them so
\nmuch devotional and spiritual poetry in India; it does not help if it is
\nwritten only in the spirit of the Western artist or litt\u00e9rateur.<\/i> Even
\nworks or meditation cannot succeed unless they are done in the right spirit of
\nconsecration and spiritual aspiration gathering up the whole being and
\ndominating all else. It<\/b> is lack of this gathering up of the whole life
\nand nature and<\/p>\n

\nPage – 504<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

turning it towards the one aim,
\nwhich is the defect in so many here that lowers the atmosphere and stands in
\nthe way of what is being done by myself and the Mother<\/span><\/p>\n

19.5.1938<\/p>\n

2<\/b><\/p>\n

 To be a literary man is not a spiritual aim, but to use literature as a
\nmeans of spiritual expression is another matter. Even to make expression a
\nvehicle of a superior power helps to open the consciousness. The harmonising
\nrests on that principle<\/p>\n

3<\/b><\/p>\n

Every artist almost (there can be rare exceptions) has got some\u00adthing of
\nthe "public" man in him in his vital-physical parts, which makes him
\ncrave for the stimulus of an audience, social applause, satisfied vanity,
\nappreciation, fame. That must go absolutely, if you want to be a Yogi, \u2014 your
\nart must be a service not of your own ego, not of anyone or anything else but
\nsolely of the Divine.<\/p>\n

4<\/b><\/p>\n

There should be no "desire" to be a "great" writer.
\nIf there is a genuine inspiration or coming of power to write then it can be\u00a0 <\/span>done, but to use it as a means of service for
\nthe Divine is the proper spirit.<\/p>\n

14.5.1934<\/p>\n

5<\/b><\/p>\n

It
\nis your aim to write from the Divine and for the Divine \u2014 you should then try
\nto make all equally a pure transcription from the inner source and where the
\ninspiration fails return upon your work so as to make the whole worthy of its
\norigin and its object. All work done for the Divine, from poetry and art and
\nmusic to carpentry or baking or sweeping a room, should be made perfect
\n <\/p>\n

Page
\n– 505<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

even in its smallest external
\ndetail as well as in the spirit in which it is done; for only then is it an
\naltogether fit offering.<\/p>\n

11.11.1931<\/span><\/p>\n

 <\/p>\n

\nPOETIC ACTIVITY AND
\nYOGA<\/font> <\/font><\/span><\/p>\n

 <\/p>\n

    I
\nhave always told you that you ought not to stop your poetry and similar
\nactivities. It is a mistake to do so out of asceticism or tapasyā.<\/i>
\nOne can stop these things when they drop of themselves because one is full of
\nexperience and so interested in one’s inner life that one has no energy to
\nspare for the rest. Even then, there is no rule for giving up, for there is no
\nreason why poetry, etc., should not be a part of Sadhana. The love of applause,
\nof fame, the ego-feeling have to be given up, but that can be done without
\ngiving up the activity itself.<\/p>\n

    What
\nyou write is perfectly true, that all human greatness and fame and achievement
\nare nothing before the greatness of the Infinite and the Eternal. There are two
\npossible deductions from that: first that all human action has to be renounced
\nand one should go into a cave; the other is that one should grow out of
\nego so that the activities of the nature may become one day consciously an
\naction of the Infinite and Eternal. I myself never gave up poetry or other
\ncreative human activities out of tapasyā;  <\/i>they fell into a
\nsubordinate position because the inner life became stronger and stronger
\nslowly: nor did I really drop them, only I had so heavy a work laid upon me
\nthat I could not find time to <\/sup><\/b>go on. But it took me years and
\nyears to get the ego out of them or the vital absorption, but I never heard
\nanybody say nor did it ever occur to me that that was a proof that I was not
\nborn for Yoga. You say I had made the mistake of my life in pronouncing you to
\nbe a "born Yogi\u201d? I had not. I very explicitly based my remark on the
\npersonality that showed itself in your earlier experiences in a very vivid way
\nwhich no one accustomed to the things of the Yoga or having any knowledge about
\nthem could fail to recognise. But I did not mean that there was nothing
\nin    <\/p>\n

\nPage – 506<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

you which was
\nforeign to a "born Yogi". Everyone has many personalities in him and
\nmany of them are not Yogic at all in their propensities. But if one has the
\nwill to Yoga, the "born Yogi" prevails as soon as he gets a chance of
\nmanifesting himself through the crust of the mind and vital nature. Only, very often
\nthat takes time. <\/b>One<\/span> must
\nbe prepared to give the time.<\/span><\/p>\n

 <\/p>\n

\nSILENCE AND CREATIVE
\nACTIVITY<\/font><\/span><\/p>\n

 <\/p>\n

    It would be a mistake to silence the poetic flow on principle; the
\ncreative habit is a tonic to the vital and keeps it in good con\u00addition and the
\npractice of Sadhana needs a strong and widening vital for its support. There is
\nno real incompatibility between the creative power and silence; for the real
\nsilence is something inward and it does not or at least need not cease when a
\nstrong activity or expression rises to the surface.<\/p>\n

 <\/p>\n

\nCREATION BY THE WORD<\/font><\/span><\/p>\n

 <\/p>\n

    The word is a sound expression of the idea. In the supra-physical plane
\nwhen an idea has to be realised, one can by repeating the word-expression of
\nit, produce vibrations which prepare the mind for the realisation of the idea.
\nThat is the principle of the Mantras and of Japa. One repeats the name of the
\nDivine and the vibrations created in the consciousness prepare the realisation
\nof the Divine. It is the same idea that is expressed in the Bible: "God
\nsaid. Let there be Light, and there was Light". It is crea\u00adtion by the
\nWord.<\/p>\n

6.5.1933<\/p>\n

 <\/p>\n

\nINNER SELF-DEVELOPMENT AND THE GROWTH OF
\nPOETIC POWER<\/font><\/span><\/p>\n

 <\/span><\/p>\n

1<\/b><\/p>\n

I do not think
\nyou need be anxious about the poetry; the power<\/p>\n

 <\/p>\n

\nPage – 507<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

is sure to
\nre-express itself as soon as you are ready for a progress. It has probably
\nstopped working temporarily because the pres\u00adsure is now for the inner
\nself-creation more than for the outer expression \u2014 I am speaking, of course, of
\nyour case in particular. The expression in poetry and other forms must be, for
\nthe Yogi, a flowing out from a growing self within and not merely a mental
\ncreation or an aesthetic pleasure. Like that the inner self grows and the
\npoetic power will grow with it.<\/span><\/p>\n

9.12.1931<\/p>\n

 <\/p>\n

2<\/b> <\/span><\/p>\n

 <\/p>\n

    It<\/span> is not the question, for this is
\nnot a question of personal capa\u00adcity but of the development of the receptivity
\nand for that the sole thing necessary is an entire or at least a dominant will
\nto receive. What you call your mind and your soul are only a small surface part
\nof you, not your whole being. Personal capacity belongs to the temporary
\nsurface personality which you have put forward in this life and which is
\nmutable, is already changing and can change much farther \u2014 e.g. the poems you
\nare writing are certainly beyond what was your original capacity \u2014 they belong
\nto a range of experience to the Word of which you have opened by a development
\nbeyond your old mental self\u2014 a farther development beyond not only your old
\nmental self but also your old vital self is needed to get the concrete
\nrealisation of that range of experience.<\/p>\n

    What is standing in the way is something that is still attached to the
\nlimitations of the old personality and hesitates to take the plunge because by
\ndoing so it may lose these cherished limitations. It stands back in
\napprehension from the plunge be\u00adcause it is afraid of being taken out of its
\ndepths \u2014 but unless one is taken out of the very shallow depth of this small
\npart of the self, how can one get into the Infinite at all? Furthermore, there
\nis no real danger in finding oneself in the Infinite, it is a place of greater
\nsafety and greater riches, not less; but this something <\/span><\/i>in you does not like the prospect
\nbecause it has to merge itself <\/i>into a larger self-existence. You asked
\nthe Mother to press on you the lighting of the fire within, and she has been doing
\nso, but<\/p>\n

 <\/p>\n

\nPage
\n– 508<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

this is standing back with the
\nfeeling, "Oh Lord! what will be\u00adcome of me if this flame gets lit."
\nYou must get rid of this cling\u00ading to the past self and life; then you can have
\na fire which will not be feeble. You have not fallen between two stools ^\u2014 you
\nare hesitating between two consciousnesses, the old and the new, the small and
\nthe great; that is all.<\/p>\n

    As for the poetry, well \u2014 you have developed up to a point at which your
\nwork is of a very rare and unique quality in no way inferior to that of the
\nothers of whom you speak, \u2014 the difficulty of controlling production is
\nnothing, for all feel that except X \u00a0<\/span>and Y
\nwho have no misgivings about their creative power. Yours rises probably from
\nthe fact that in order to have free com\u00admand of the highest planes of poetry,
\nyou have to rise into them and not only open to the Word from them \u2014 it is
\ntherefore the same difficulty in another form. Otherwise if you had the old
\nself-satisfaction of which you draw so glowing a picture, you would have found
\nyour present poetry marvellous and gone on writing it \u2014 only oscillating
\nbetween the different planes achieved and content to do so. This is not a proof
\nof incapacity but of the will to greater things. Only that will must not be in
\nthe mind only but take full hold of the vital also and must be a will that what
\nyou write of should be a part not only of thought but of life. Which comes back
\nto what I have written above \u2014 get free from the obscure hesitation to open and
\nlet the fire do its work.<\/p>\n

    One must either do that if one wants a rapid change or go quietly and
\nwait for the slower working from behind the veil to reduce and break the
\nobstacle.<\/p>\n

10.<\/b><\/span>8.1937<\/p>\n

 <\/p>\n

\nINNER CHANGE AND ARTISTIC SELF-EXPRESSION<\/font><\/b><\/p>\n

 <\/p>\n

    It is absurd to say that you have narrowed or deteriorated because one no
\nlonger sings erotic songs. One is not narrowed if one loses taste for jazz and
\ncan hear with a rich pleasure only the great masters or music of a high or
\nexquisite quality. It is not deterioration when one rises from a lower to a
\nhigher plane of thinking, feeling or artistic self-expression. Can one say of
\nthe<\/p>\n

 <\/p>\n

Page
\n– 509<\/span><\/p>\n

\n

man who has grown out of
\nchildishness and no longer plays with nursery toys that he has narrowed and
\ndeteriorated by the change?<\/p>\n

27.8.1933<\/span><\/p>\n

 <\/p>\n

\nSPIRITUAL VALUE OF
\nPOETRY<\/font><\/span><\/p>\n

1 <\/b><\/p>\n

    It
\nwon’t do to put excessive and sweeping constructions on what I write, otherwise
\nit is easy to misunderstand its real significance. I said there was no reason
\nwhy poetry of a spiritual character (not any poetry like Verlaine’s or
\nSwinburne’s or Baudelaire’s) should bring no realisation at all. This did not
\nmean that poetry is a major means of realisation of the Divine. I did not say
\nthat it would lead us to the Divine or that anyone had achieved the Divine
\nthrough poetry or that poetry by itself can lead us straight into the
\nsanctuary. Obviously, if such exaggerations are put into my words, they become
\nabsurd and untenable.<\/p>\n

My statement is perfectly clear and there is nothing in it against reason
\nor common sense. The Word has power \u2014 even the ordinary written word has a
\npower. If it is an inspired word it has still more power. What kind of power or
\npower for what depends on the nature of the inspiration and the theme and the
\npart of the being it touches. If it is the Word itself, -^ as in certain
\nutterances of the great Scriptures, Veda, Upanishads, Gita, it may well have a
\npower to awaken a spiritual and uplifting impulse, even certain kinds of
\nrealisation. To say that it cannot contradicts spiritual experience.<\/p>\n

    The Vedic poets regarded their poetry as Mantras, they were the vehicles
\nof their own realisations and could become vehicles of realisation for others.
\nNaturally, these mostly would be illu\u00adminations, not the settled and permanent
\nrealisation that is the goal of Yoga \u2014 but they could be steps on the way or at
\nleast lights on the way. I have had in former times many illuminations, even
\ninitial realisations while meditating on verses of the Upanishads or the Gita.
\nAnything that carries the Word, the Light
\n <\/p>\n

\nPage – 510<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

in it, spoken or written, can
\nlight this fire within, open a sky, as it were, bring the effective vision of
\nwhich the Word is the body. You yourself know that some of your poems deeply
\nmoved people who had the tendency towards spiritual things. Many have got openings
\ninto realisation while reading passages of the Arya \u2014<\/i> which are not
\npoetry, have not the power of spiritual poetry \u2014 but it shows all the more that
\nthe word is not without power even for the things of the spirit. In all ages
\nspiritual seekers have expressed their aspirations or their experiences in
\npoetry or inspired language and it has helped them and others. There\u00adfore there
\nis nothing absurd in my assigning to such poetry a spiritual or psychic value
\nand effectiveness of a psychic or spiritual character.<\/p>\n

2<\/b><\/p>\n

    If poetic progress meant a progress in the whole range of Yoga, X would
\nbe a great Yogi by this time. The opening in poetry or any other part helps to
\nprepare the general opening when it is done under the pressure of Yoga, but it
\nis at first something special, like the opening of the subtle vision or subtle
\nsenses. It is the opening of a special capacity in the inner being.<\/p>\n

8.8.1936<\/span><\/p>\n

 <\/span><\/p>\n

\nUTILITY OF
\nLITERATURE, ETC. IN YOGA<\/font><\/span><\/p>\n

 1 <\/b><\/p>\n

    Literature
\nlike anything else can be made an instrumentation for the Divine Life. It can
\nbe made of some spiritual importance if it is taken up with that aim and, even
\nso, it cannot have that importance for everybody. In ordinary life no
\nparticular pursuit or study can be imposed as necessary for everybody; it
\ncannot be positively necessary for everybody to have a mastery of English
\nliterature or to be a reader of poetry or a scientist or acquainted with all
\nthe sciences (or encyclopaedia of knowledge). What is I  
\nimportant is to<\/i> have an instrument of knowledge that will apply <\/p>\n

Page
\n– 511<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

itself accurately, calmly,
\nperfectly to all that it has to handle.<\/p>\n

2<\/b><\/p>\n

    Literature, poetry, science and other studies can be a prepa\u00adration of
\nthe consciousness for life. When one does Yoga they can become part of the
\nSadhana only if done for the Divine or taken up by the divine Force, but then
\none should not want to be a poet for the sake of being a poet only, or for
\nfame, applause, etc.<\/p>\n

April,
\n1935<\/p>\n

3<\/b><\/p>\n

 <\/b>    This poetry,
\neven if it does not lead to any realisation, \u2014 though there is no reason why it
\nshould not, since it is not mundane, \u2014 is yet a link with the inner being and
\nexpresses its ideal. That is its value for the Sadhana.<\/p>\n

28.12.1934<\/p>\n

4<\/b><\/p>\n

    The use of your writing is to keep you in touch with the inner source of
\ninspiration and intuition so as to wear thin the crude external<\/i> crust in
\nthe consciousness and encourage the growth of<\/p>\n

the inner being.<\/p>\n

24.7.1938<\/p>\n

5<\/b><\/p>\n

 <\/b>    No present value
\nspiritually\u2014it [writing work] may have a mental value. It is the same with the
\nwork \u2014 it has a value of moral training, discipline, obedience, acceptance of
\nwork for the Mother. The spiritual value and result come afterwards when the
\nconsciousness in the vital opens upward. So with the mental work. It is a
\npreparation. If you cannot yet do it with the true spiritual consciousness, it,
\nthe work as well as the mental occu\u00adpation, must be done with the right mental
\nor vital will in it. <\/p>\n

14.5.1934<\/p>\n

\nPage – 512<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nLITERATURE AND
\nCHANGE OF NATURE<\/font><\/b><\/p>\n

1<\/b><\/p>\n

    Good heavens! where did you get this idea that literature can transform people?
\nLiterary people are often the most impossible on the face of the earth….
\nOuter human nature can only change either by an intense psychic development or
\na strong and all-\u00a0 <\/span>pervading influence
\nfrom above. It is the inner being that has to change first \u2014 a change which is
\nnot always visible outside. That has nothing to do with the development of the
\nfaculties which is another side of the personality. That is another question
\nalto\u00adgether. But such Sadhana means a slow laborious work of self-change in
\nmost cases, so why not sing on the way?<\/p>\n

 <\/p>\n

\n            DEVELOPMENT OF MIND AND SADHANA<\/font><\/b><\/p>\n

 <\/p>\n

    The development of the mind is a useful preliminary for the Sadhak; it
\ncan also be pursued along with the Sadhana on condi\u00adtion that it is not given
\ntoo big a place and does not interfere with the one important thing, the
\nSadhana itself.<\/p>\n

1933<\/p>\n

             
\nREADING<\/font><\/b> AND REAL
\nKNOWLEDGE<\/font><\/b> <\/p>\n

 <\/p>\n

    Yes, the real
\nknowledge comes of itself from within by the touch of the Divine. Reading
\ncan be only a momentary help to prepare the mind. But the real knowledge does
\nnot come by reading. Some preparation for the inner knowledge may be helpful \u2014
\nbut the mind should not be too superficially active or seek to know only for
\ncuriosity’s sake.<\/p>\n

 <\/p>\n

\n          NOVEL-READING IN SADHANA<\/font><\/b><\/p>\n

 <\/p>\n

    Reading novels is always distracting if you are deep in Sadhana It is
\nbetter to avoid it now.<\/p>\n

1933<\/p>\n

\nPage – 513<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

2<\/b>   <\/p>\n

If novels touch the lower vital or raise it, they ought not to be read by
\nthe Sadhak. One can read them only if one can look at them from the literary
\npoint of view as a picture of human life and nature which one can observe, as
\nthe Yogi looks at life itself, without being involved in it or having any
\nreaction.<\/p>\n

28.3.1936<\/p>\n

Page – 514<\/font><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

section nine Poetic Creation and Yoga \u2013 Utility of Literature, etc. in Sadhana   READING AND POETIC CREATION AND YOGA               A literary man…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[29],"tags":[],"class_list":["post-1310","post","type-post","status-publish","format-standard","hentry","category-09-the-future-poetry-volume-09","wpcat-29-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1310","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=1310"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1310\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1310"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1310"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1310"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}