{"id":1400,"date":"2013-07-13T01:34:33","date_gmt":"2013-07-13T01:34:33","guid":{"rendered":"http:\/\/localhost\/?p=1400"},"modified":"2013-07-13T01:34:33","modified_gmt":"2013-07-13T01:34:33","slug":"35-the-theory-of-the-vibhuti-vol-13-essays-on-the-gita-volume-13","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/13-essays-on-the-gita-volume-13\/35-the-theory-of-the-vibhuti-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-35_The Theory of the Vibhuti.htm"},"content":{"rendered":"\n\n
\n
\n

\n
\nNINE<\/font><\/span><\/span><\/p>\n


\n <\/font>The Theory of the Vibhuti<\/font><\/span><\/b><\/p>\n

\n 
\n<\/font><\/b>\n<\/p>\n

\nT<\/font><\/span><\/b>HE<\/font> importance of this chapter of the Gita is very much
\ngreater than appears at first view or to an eye of prepossession which is
\nlooking into the text only for the creed of the last transcendence and the
\ndetached turning of the human soul away from the world to a distant Absolute.
\nThe message of the Gita is the gospel of the Divinity in man who by force of an
\nincreasing union unfolds himself out of the veil of the lower Nature, reveals
\nto the human soul his cosmic spirit, reveals his absolute transcendences,
\nreveals himself in man and in all beings. The potential outcome here of this
\nunion, this divine Yoga, man growing towards the Godhead, the Godhead manifest
\nin the human soul and to the inner human vision, is our liberation from limited
\nego and our elevation to the higher nature of a divine humanity. For dwelling
\nin this greater spiritual nature and not in the mortal weft, the tangled
\ncomplexity of the three gunas, man, one with God by knowledge, love and will
\nand the giving up of his whole being into the Godhead, is able indeed to rise
\nto the absolute Transcendence, but also to act upon the world, no longer in
\nignorance, but in the right relation of the individual to the Supreme, in the
\ntruth of the Spirit, fulfilled in immortality, for God in the world and no
\nlonger for the ego. To call Arjuna to this action, to make him aware of the
\nbeing and power that he is and of the Being and Power whose will acts through
\nhim, is the purpose of the embodied Godhead. To this end the divine Krishna is
\nhis charioteer; to this end there came upon him that great discouragement and
\ndeep dissatisfaction with the lesser human motives of his work; to substitute
\nfor them the larger spiritual motive this revelation is given to him in the
\nsupreme moment of the work to which he has been appointed. The vision of the
\nWorld-Purusha and the divine command to action is the culminating point to
\nwhich he was being led. That <\/span><\/p>\n

\nPage 352<\/span><\/p>\n

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\n

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is already imminent; but without
\nthe knowledge now given to him through the Vibhuti-Yoga it would not bring with
\nit its full meaning. <\/p>\n

The mystery of
\nthe world-existence is in part revealed by the Gita. In part, for who shall
\nexhaust its infinite depths or what creed or philosophy say that it has enlightened
\nin a narrow space or shut up in a brief system all the significance of the cosmic
\nmiracle? But so far as is essential for the Gita’s purpose, it is revealed to
\nus. We have the way of the origination of the world from God, the immanence of
\nthe Divine in it and its immanence in the Divine, the essential unity of all
\nexistence, the relation of the human soul obscured in Nature to the Godhead,
\nits awakening to self-knowledge, its birth into a greater consciousness, its
\nascension into its own spiritual heights. But when this new self-vision and
\nconsciousness have been acquired in place of the original ignorance, what will
\nbe the liberated man’s view of the world around him, his attitude towards the
\ncosmic manifestation of which he has now the central secret? He will have first
\nthe knowledge of the unity of existence and the regarding eye of that
\nknowledge. He will see all around him as souls and forms and powers of the one divine
\nBeing. Henceforward that vision will be the starting-point of all the inward
\nand outward operations of his consciousness; it will be the fundamental seeing,
\nthe spiritual basis of all his actions. He will see all things and every creature
\nliving, moving and acting in the One, contained in the divine and eternal
\nExistence. But he will also see that One as the Inhabitant in all, their Self,
\nthe essential Spirit within them without whose secret presence in their
\nconscious nature they could not at all live, move or act and without whose
\nwill, power, sanction or sufferance not one of their movements at any moment
\nwould be in the least degree possible. Themselves too, their soul, mind, life
\nand physical mould he will see only as a result of the power, will and force of
\nthis one Self and Spirit. All will be to him a becoming of this one universal
\nBeing. Their consciousness he will see to be derived entirely from its
\nconsciousness, their power and will to be drawn from and dependent on its power
\nand will, their partial phenomenon of nature to be a resultant from its greater
\ndivine Nature, whether in the immediate actuality of <\/p>\n

\nPage 353<\/span><\/p>\n

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 things it strikes the mind as a manifestation
\nor a disguise, a figure or a disfigurement of the Godhead. No untoward or
\nbewildering appearance of things will in any smallest degree diminish or conflict
\nwith the completeness of this vision. It is the essential foundation of the
\ngreater consciousness into which he has arisen, it is the indispensable light
\nthat has opened around him and the one perfect way of seeing, the one Truth
\nthat makes all others possible.<\/p>\n

\u00a0<\/span>But the world is only a partial manifestation
\nof the Godhead, it is not itself that Divinity. The Godhead is infinitely greater
\nthan any natural manifestation can be. By his very infinity, by its absolute
\nfreedom he exists beyond all possibility of integral formulation in any scheme
\nof worlds or extension of cosmic Nature, however wide, complex, endlessly
\nvaried this and every world may seem to us, \u2013 nāsti<\/i> anto<\/i> vistarasya<\/i> me<\/i>, \u2013 however to our finite view infinite. Therefore beyond cosmos
\nthe eye of the liberated spirit will see the utter Divine. Cosmos he will see
\nas a figure drawn from the Divinity who is beyond all figure, a constant minor
\nterm in the absolute existence. Every relative and finite he will see as a
\nfigure of the divine Absolute and Infinite, and both beyond all finites and
\nthrough each finite he will arrive at that alone, see always that beyond each
\nphenomenon and natural creature and relative action and every quality and every
\nhappening; looking at each of these things and beyond it, he will find in the
\nDivinity its spiritual significance.<\/p>\n

\u00a0<\/span>These things will not be to his mind
\nintellectual concepts or this attitude to the world simply a way of thinking or
\na pragmatic dogma. For if his knowledge is conceptual only, it is a philosophy,
\nan intellectual construction, not a spiritual knowledge and vision, not a
\nspiritual state of consciousness. The spiritual seeing of God and world is not
\nideative only, not even mainly or primarily ideative. It is direct experience
\nand as real, vivid, near, constant, effective, intimate as to the mind its
\nsensuous seeing and feeling of images, objects and persons. It is only the
\nphysical mind that thinks of God and spirit as an abstract conception which it
\ncannot visualise or represent to itself except by words and names and symbolic
\nimages and fictions. Spirit sees spirit, the divinised consciousness sees God
\nas directly and more directly, <\/span><\/p>\n

\nPage 354<\/span><\/p>\n

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\n

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as intimately and more intimately
\nthan bodily consciousness sees matter. It sees, feels, thinks, senses the Divine.
\nFor to the spiritual consciousness all manifest existence appears as a world of
\nspirit and not a world of matter, not a world of life, not a world even of
\nmind; these other things are to its view only God-thought, God-force, God-form.
\nThat is what the Gita means by living and acting in Vasudeva, mayi<\/i> vartate<\/i>.
\nThe spiritual consciousness is aware of the Godhead with that close knowledge
\nby identity which is so much more tremendously real than any mental perception
\nof the thinkable or any sensuous experience of the sensible. It is so aware
\neven of the Absolute who is behind and beyond all world-existence and who
\noriginates and surpasses it and is for ever outside its vicissitudes. And of
\nthe immutable self of this Godhead that pervades and supports the world’s
\nmutations with his unchanging eternity, this consciousness is similarly aware,
\nby identity, by the oneness of this self with our own timeless unchanging
\nimmortal spirit. It is aware again in the same manner of the divine Person who
\nknows himself in all these things and persons and becomes all things and
\npersons in his consciousness and shapes their thoughts and forms and governs
\ntheir actions by his immanent will. It is intimately conscious of God absolute,
\nGod as self, God as spirit, soul and nature. Even this external Nature it knows
\nby identity and self-experience, but an identity freely admitting variation,
\nadmitting relations, admitting greater and lesser degrees of the action of the
\none power of existence. For Nature is God’s power of various self-becoming, ātma-vibhūti<\/i>.<\/p>\n

\u00a0<\/span>But this spiritual consciousness of
\nworld-existence will not see Nature in the world as the normal mind of man sees
\nit in the ignorance or only as it is in the effects of the ignorance. All in
\nthis Nature that is of the ignorance, all that is imperfect or painful or
\nperverse and repellent, does not exist as an absolute opposite of the nature of
\nthe Godhead, but goes back to something behind itself, goes back to a saving
\npower of spirit in which it can find its own true being and redemption. There is
\nan original and originating Supreme Prakriti, in which the divine power and
\nwill to be enjoys its own absolute quality and pure revelation. There is found
\nthe highest, there the perfect energy of all the energies we <\/span><\/p>\n

\nPage 355<\/span><\/p>\n

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\n

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see in the universe. That is what
\npresents itself to us as the ideal nature of the Godhead, a nature of absolute
\nknowledge, absolute power and will, absolute love and delight. And all the
\ninfinite variations of its quality and energy, anantaguna<\/i>, agananaśakti<\/i>,
\nare there wonderfully various, admirably and spontaneously harmonised free
\nself-formulations of this absolute wisdom and will and power and delight and
\nlove. All is there a many-sided untrammelled unity of infinites. Each energy,
\neach quality is in the ideal divine nature pure, perfect, self-possessed,
\nharmonious in its action; nothing there strives for its own separate limited self-fulfilment,
\nall act in an inexpressible oneness. There all dharmas, all laws of being \u2013 dharma,
\nlaw of being, is only characteristic action of divine energy and quality, guna<\/i>–karma<\/i>,
\n\u2013 are one free and plastic dharma. The one divine Power of being works with an
\nimmeasurable liberty and, tied to no single excluding law, not limited by any
\nbinding system, rejoices in her own play of infinity and never falters in her
\ntruth of self-expression perfect for ever. <\/p>\n

But in the
\nuniverse in which we live, there is a separating principle of selection and
\ndifferentiation. There we see each energy, each quality which comes out for
\nexpression labouring as if for its own hand, trying to get as much
\nself-expression as it can in whatever way it can, and accommodating somehow as
\nbest or as worst it may that effort with the concomitant or rival effort of
\nother energies and qualities for their separate self-expression. The Spirit,
\nthe Divine dwells in this struggling world-nature and imposes on it a certain
\nharmony by the inalienable law of the inner secret oneness on which the action
\nof all these powers is based. But it is a relative harmony which seems to
\nresult from an original division, to emerge from and subsist by the shock of
\ndivisions and not from an original oneness. Or at least the oneness seems to be
\nsuppressed and latent, not to<\/p>\n

find itself, never to put off its
\nbaffling disguises. And in fact it does not find itself till the individual
\nbeing in this world-nature discovers in himself the higher divine Prakriti from
\nwhom this lesser movement is a derivation. Nevertheless, the qualities and
\nenergies at work in the world, operating variously in man, animal, plant,
\ninanimate <\/p>\n

\u00b9<\/span>tapas<\/font><\/i>, cit<\/i>–sakti<\/i>.<\/font> <\/p>\n

\nPage 356<\/span><\/p>\n

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thing are, whatever forms they
\nmay take, always divine qualities and energies. All energies and qualities are
\npowers of the Godhead. Each comes from the divine Prakriti there, works for its
\nself-expression in the lower Prakriti here, increases its potency of
\naffirmation and actualised<\/span>
\nvalues under these hampering conditions, and as it reaches its heights of
\nself-power, comes near to the visible expression of the Divinity and directs
\nitself upward to its own absolute in the supreme, the ideal, the divine Nature.
\nFor each energy is being and power of the Godhead and the expansion and
\nself-expression of energy is always the expansion and expression of the Godhead<\/p>\n

One might even
\nsay that at a certain point of intensity each force in us, force of knowledge,
\nforce of will, force of love, force of delight, can result in an explosion
\nwhich breaks the shell of the lower formulation and liberates the energy from
\nits separative action into union with the infinite freedom and power of the
\ndivine Being. A highest Godward tension liberates the mind through an absolute
\nseeing of knowledge, liberates the heart through an absolute love and delight,
\nliberates the whole existence through an absolute concentration of will towards
\na greater existence. But the percussion and the delivering shock come by the
\ntouch of the Divine on our actual nature which directs the energy away from its
\nnormal limited separative action and objects towards the Eternal, Universal and
\nTranscendent, orientates it towards the infinite and absolute Godhead. This
\ntruth of the dynamic omnipresence of the divine Power of being is the
\nfoundation of the theory of the Vibhuti.<\/p>\n

\u00a0<\/span>The infinite divine Shakti is present
\neverywhere and secretly supports the lower formulation, parā<\/i> prakrtir<\/i>
\nme<\/i> yayā<\/i> dhāryate<\/i> jagat<\/i>, but it holds itself back, hidden
\nin the heart of each natural existence, sarvabhūtānām<\/i>
\nhrddeśe<\/i>, until the veil
\nof Yogamaya is rent by the light of knowledge. The spiritual being of man, the Jiva,
\npossesses the divine Nature. He is a manifestation of God in that Nature, parā<\/i> prakrtir<\/i> jīvabhūtā<\/i>,
\nand he has latent in him all the divine energies and qualities, the light, the
\nforce, the power of being of the Godhead. But in this inferior Prakriti in
\nwhich we live, the Jiva follows the principle of selection and finite
\ndetermination, and there whatever nexus of energy, whatever quality <\/p>\n

\nPage 357<\/span><\/p>\n

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 or spiritual principle he brings
\ninto birth with him or brings forward as the seed of his self-expression, becomes
\nan operative portion of his Swabhava, his law of self-becoming, and determines
\nhis Swadharma, his law of action. And if that were all, there would be no
\nperplexity or difficulty; the life of man would be a luminous unfolding of
\ngodhead. But this lower energy of our world is a nature of ignorance, of
\negoism, of the three Gunas. Because this is a nature of egoism, the Jiva
\nconceives of himself as the separative ego: he works out his self-expression
\negoistically as a separative will to be in conflict as well as in association
\nwith the same will to be in others. He attempts to possess the world by strife
\nand not by unity and harmony; he stresses an ego-centric discord. Because this
\nis a nature of ignorance, a blind seeing and an imperfect or partial
\nself-expression, he does not know himself, does not know his law of being, but
\nfollows it instinctively under the ill-understood compulsion of the
\nworld-energy, with a struggle, with much inner conflict, with a very large possibility
\nof deviation. Because this is a nature of the three Gunas, this confused and
\nstriving self-expression takes various forms of incapacity, perversion or
\npartial self-finding. Dominated by the Guna of Tamas, the mode of darkness and
\ninertia, the power of being works in a weak confusion, a prevailing incapacity,
\nan unaspiring subjection to the blind mechanism of the forces of the Ignorance.
\nDominated by the Guna of Rajas, the mode of action, desire and possession,
\nthere is a struggle, there is an effort, there is a growth of power and
\ncapacity, but it is stumbling, painful, vehement, misled by wrong notions, methods
\nand ideals, impelled to a misuse, corruption and perversion of right notions,
\nmethods or ideals and prone, especially, to a great, often an enormous
\nexaggeration of the ego. Dominated by the Guna of Sattwa, the mode of light and
\npoise and peace, there is a more harmonious action, a right dealing with the
\nnature, but right only within the limits of an individual light and a capacity
\nunable to exceed the better forms of this lower mental will and knowledge. To
\nescape from this tangle, to rise beyond the ignorance, the ego and the Gunas is
\nthe first real step towards divine perfection. By that transcendence the Jiva
\nfinds his own divine nature and his true existence. <\/p>\n

The liberated
\neye of knowledge in the spiritual consciousness <\/span><\/p>\n

\nPage 358.<\/span><\/p>\n

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\n

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 does not in its outlook on the
\nworld see this struggling lower Nature alone. If we perceive only the apparent
\noutward fact of our nature and others’ nature, we are looking with the eye of
\nthe ignorance and cannot know God equally in all, in the sattwic, the rajasic,
\nthe tamasic creature, in God and Titan, in saint and sinner, in the wise man
\nand the ignorant, in the great and in the little, in man, animal, plant and
\ninanimate existence. The liberated vision sees three things at once as the
\nwhole occult truth of the natural being. First and foremost it sees the divine
\nPrakriti in all, secret, present, waiting for evolution; it sees her as the
\nreal power in all things, that which gives its value to all this apparent action
\nof diverse quality and force, and it reads the significance of these latter
\nphenomena not in their own language of ego and ignorance, but in the light of
\nthe divine Nature. Therefore it sees too, secondly, the differences of the
\napparent action in Deva and Rakshasa, man and beast and bird and reptile, good
\nand wicked, ignorant and learned, but as action of divine quality and energy
\nunder these conditions, under these masks. It is not deluded by the mask, but
\ndetects behind every mask the Godhead. It observes the perversion or the
\nimperfection, but it pierces to the truth of the spirit behind, it discovers it
\neven in the perversion and imperfection self-blinded, struggling to find
\nitself, groping through various forms of self-expression and experience towards
\ncomplete self-knowledge, towards its own infinite and absolute. The liberated
\neye does not lay undue stress on the perversion and imperfection, but is able
\nto see all with a complete love and charity in the heart, a complete
\nunderstanding in the intelligence, a complete equality in the spirit. Finally,
\nit sees the upward urge of the striving powers of the Will- to- be towards
\nGodhead; it respects, welcomes, encourages all high manifestations of energy
\nand quality, the flaming tongues of the Divinity, the mounting greatnesses of
\nsoul and mind and life in their intensities uplifted from the levels of the
\nlower nature towards heights of luminous wisdom and knowledge, mighty power,
\nstrength, capacity, courage, heroism, benignant\u00a0
\n<\/span>sweetness and ardour and grandeur of love and self-giving, pre-eminent
\nvirtue, noble action, captivating beauty and harmony, fine and godlike
\ncreation. The eye of the spirit sees and marks out the rising godhead of man in
\nthe great Vibhuti.
\n <\/p>\n

\nPage 359<\/span><\/p>\n

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           This is a
\nrecognition of the Godhead as Power, but power in its widest sense, power not
\nonly of might, but of knowledge, will, love, work, purity, sweetness, beauty.
\nThe Divine is being, consciousness and delight, and in the world all throws
\nitself out and finds itself again by energy of being, energy of consciousness
\nand energy of delight; this is a world of the works of the divine Shakti. That
\nShakti shapes herself here in innumerable kinds of beings and each of them has
\nits own characteristic powers of her force. Each power is the Divine himself in
\nthat form, in the lion as in the hind, in the Titan as in the God, in the
\ninconscient sun that flames through ether as in man who thinks upon earth. The
\ndeformation given by the Gunas is the minor, not really the major aspect; the
\nessential thing is the divine power that is finding self-expression. It is the Godhead
\nwho manifests himself in the great thinker, the hero, the leader of men, the
\ngreat teacher, sage, prophet, religious founder, saint, lover of man, the great
\npoet, the great artist, the great scientist, the ascetic self-tamer, the tamer
\nof things and events and forces. The work itself, the high poem, the perfect
\nform of beauty, the deep love, the noble act, the divine achievement is a
\nmovement of godhead; it is the Divine in manifestation. <\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This is a truth which all ancient
\ncultures recognised and respected, but one side of the modern mind has singular
\nrepugnances to the idea, sees in it a worship of mere strength and power, an
\nignorant or self-degrading hero-worship or a doctrine of the Asuric superman.
\nCertainly, there is an ignorant way of taking this truth, as there is an
\nignorant way of taking all truths; but it has its proper place, its
\nindispensable function in the divine economy of Nature. The Gita puts it in that
\nright place and perspective. It must be based on the recognition of the divine
\nself in all men and all creatures; it must be consistent with an equal heart to
\nthe great and the small, the eminent and the obscure manifestation. God must be
\nseen and loved in the ignorant, the humble, the weak, the vile, the outcaste.
\nIn the Vibhuti himself it is not, except as a symbol, the outward individual
\nthat is to be thus recognised and set high, but the one Godhead who displays
\nhimself in the power. But this does not abrogate the fact that there is an
\nascending scale in manifestation and that Nature <\/p>\n

\nPage\u00a0 <\/span>360.<\/span><\/p>\n

<\/p>\n
\n

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

\n\u00a0<\/span>mounts upward in her degrees of
\nself-expression from her groping, dark or suppressed symbols to the first
\nvisible expressions of the Godhead. Each great being, each great achievement is
\na sign of her power of self-exceeding and a promise of the final, the supreme exceeding.
\nMan himself is a superior degree of natural manifestation to the beast and
\nreptile, though in both there is the one equal Brahman. But man has not reached
\nhis own highest heights of self-exceeding and meanwhile every hint of a greater
\npower of the Will- to- be in him must be recognised as a promise and an
\nindication. Respect for the divinity in man, in all men, is not diminished, but
\nheightened and given a richer significance by lifting our eyes to the trail of
\nthe great Pioneers who lead or point him by whatever step of attainment towards
\nsupermanhood. <\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Arjuna himself is a Vibhuti; he is a
\nman high in the spiritual evolution, a figure marked out in the crowd of his contemporaries,
\na chosen instrument of the divine Narayana, the Godhead in humanity. In one
\nplace the Teacher speaking as the supreme and equal Self of all declares that
\nthere is none dear to him, none hated, but in others he says that Arjuna is dear
\nto him and his Bhakta and therefore guided and safe in his hands, chosen for
\nthe vision and the knowledge. There is here only an apparent inconsistency. The
\nPower as the self of the cosmos is equal to all, therefore to each being he
\ngives according to the workings of his nature; but there is also a personal
\nrelation of the Purushottama to the human being in which he is especially near
\nto the man who has come near to him. All these heroes and men of might who have
\njoined in battle on the plain of Kurukshetra are vessels of the divine Will and
\nthrough each he works according to his nature but behind the veil of his ego.
\nArjuna has reached that point when the veil can be rent and the embodied
\nGodhead can reveal the mystery of his workings to his Vibhuti. It is even
\nessential that there should be the revelation. He is the instrument of a great
\nwork, a work terrible in appearance but necessary for a long step forward in
\nthe march of the race, a decisive movement in its struggle towards the kingdom
\nof the Right and the Truth, dharmarājya<\/i>.
\nThe history of the cycles of man is a progress towards the unveiling of the
\nGodhead in the soul and life of <\/p>\n

\nPage 361<\/span><\/p>\n

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\n

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\n\u00a0<\/span>humanity; each high event and stage of it is a
\ndivine manifestation. Arjuna, the chief instrument of the hidden Will, the
\ngreat protagonist, must become the divine man capable of doing the work
\nconsciously as the action of the Divine. So only can that action become
\npsychically alive and receive its spiritual import and its light and power of
\nsecret significance. He is called to self-knowledge; he must see God as the
\nMaster of the universe and the origin of the world’s creatures and happenings,
\nall as the Godhead’s self-expression in Nature, God in all, God in himself as
\nman and as Vibhuti, God in the lownesses of being and on its heights, God on
\nthe topmost summits, man too upon heights as the Vibhuti and climbing to the
\nlast summits in the supreme liberation and union. Time in its creation and destruction
\nmust be seen by him as the figure of the Godhead in its steps, \u2013 steps that
\naccomplish the cycles of the cosmos on whose spires of movement the divine
\nspirit in the human body rises doing God’s work in the world as his Vibhuti to
\nthe supreme transcendences. This knowledge has been given; the Time-figure of
\nthe Godhead is now to be revealed and from the million mouths of that figure
\nwill issue the command for the appointed action to the liberated Vibhuti. <\/p>\n

\nPage 362<\/span><\/p>\n<\/div>\n

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NINE  The Theory of the Vibhuti   THE importance of this chapter of the Gita is very much greater than appears at first view or…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[31],"tags":[],"class_list":["post-1400","post","type-post","status-publish","format-standard","hentry","category-13-essays-on-the-gita-volume-13","wpcat-31-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1400","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=1400"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1400\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1400"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1400"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1400"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}