{"id":2107,"date":"2013-07-13T01:39:29","date_gmt":"2013-07-13T01:39:29","guid":{"rendered":"http:\/\/localhost\/?p=2107"},"modified":"2013-07-13T01:39:29","modified_gmt":"2013-07-13T01:39:29","slug":"14-the-supermind-as-creator-vol-21-22-the-life-divine","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/21-22-the-life-divine\/14-the-supermind-as-creator-vol-21-22-the-life-divine","title":{"rendered":"-14_The Supermind as Creator.htm"},"content":{"rendered":"
\n\n\n
\n

\n\t\t\t
\n\t\t\tChapter XIV
\n<\/b><\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\t
\n\t\t\tThe Supermind as Creator <\/font><\/b><\/span><\/p>\n

 <\/p>\n

\n\t\t\tAll things are self-deployings of the Divine Knowledge.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\t
\n\t\t\tVishnu Purana.<\/i>1<\/sup> <\/span> <\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tA<\/font>
\nPRINCIPLE<\/b> of active Will and Knowledge superior to Mind and creatrix of the worlds is then the intermediary
\npower and state of being between that self-possession of the One and this flux of the Many. This principle is not entirely
\nalien to us; it does not belong solely and incommunicably to a Being who is entirely other than ourselves or to a state of existence from which we are mysteriously projected into birth, but also rejected and unable to return. If it seems to us to be seated
\non heights far above us, yet are they the heights of our own being and accessible to our tread. We can not only infer and glimpse
\nthat Truth, but we are capable of realising it. We may by a progressive expanding or a sudden luminous self-transcendence
\nmount up to these summits in unforgettable moments or dwell on them during hours or days of greatest superhuman experience. When we descend again, there are doors of communication which we can keep always open or reopen even though they
\nshould constantly shut. But to dwell there permanently on this last and highest summit of the created and creative being is in
\nthe end the supreme ideal for our evolving human consciousness when it seeks not self-annulment but self-perfection. For, as we
\nhave seen, this is the original Idea and the final harmony and truth to which our gradual self-expression in the world returns
\nand which it is meant to achieve. <\/span> <\/p>\n

\n\t\t\tStill, we may doubt whether it is possible, now or at all, to
\ngive any account of this state to the human intellect or to utilise <\/span> <\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\t1<\/sup>
\nII. 12. 39.<\/font><\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 130<\/font><\/span><\/p>\n

\n

\n\t\t\tin any communicable and organisable way its divine workings
\nfor the elevation of our human knowledge and action. The doubt does not arise solely from the rarity or dubiety of any known
\nphenomena that would betray a human working of this divine faculty, or from the remoteness which separates this action from
\nthe experience and verifiable knowledge of ordinary humanity; it is strongly suggested also by the apparent contradiction in
\nboth essence and operation between human mentality and the divine Supermind.
\n\t\t\t<\/span>\n<\/p>\n

\n\t\t\tAnd certainly, if this consciousness had no relation at all to mind nor anywhere any identity with the mental being, it would
\nbe quite impossible to give any account of it to our human notions. Or, if it were in its nature only vision in knowledge
\nand not at all dynamic power of knowledge, we could hope to attain by its contact a beatific state of mental illumination, but
\nnot a greater light and power for the works of the world. But since this consciousness is creatrix of the world, it must be not
\nonly state of knowledge, but power of knowledge, and not only a Will to light and vision, but a Will to power and works. And
\nsince Mind too is created out of it, Mind must be a development by limitation out of this primal faculty and this mediatory act
\nof the supreme Consciousness and must therefore be capable of resolving itself back into it through a reverse development by
\nexpansion. For always Mind must be identical with Supermind in essence and conceal in itself the potentiality of Supermind,
\nhowever different or even contrary it may have become in its actual forms and settled modes of operation. It may not then be
\nan irrational or unprofitable attempt to strive by the method of comparison and contrast towards some idea of the Supermind
\nfrom the standpoint and in the terms of our intellectual knowledge. The idea, the terms may well be inadequate and yet still
\nserve as a finger of light pointing us onward on a way which to some distance at least we may tread. Moreover it is possible
\nfor Mind to rise beyond itself into certain heights or planes of consciousness which receive into themselves some modified
\nlight or power of the supramental consciousness and know that by an illumination, intuition or a direct contact or experience,<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 131<\/font><\/span><\/p>\n

\n

\n\t\t\talthough to live in it and see and act from it is a victory that has
\nnot yet been made humanly possible. <\/span> <\/p>\n

\n\t\t\tAnd first we may pause a moment and ask ourselves whether
\nno light can be found from the past which will guide us towards these ill-explored domains. We need a name, and we need a
\nstarting-point. For we have called this state of consciousness the Supermind; but the word is ambiguous since it may be taken in
\nthe sense of mind itself supereminent and lifted above ordinary mentality but not radically changed, or on the contrary it may
\nbear the sense of all that is beyond mind and therefore assume a too extensive comprehensiveness which would bring in even the
\nIneffable itself. A subsidiary description is required which will more accurately limit its significance.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tIt is the cryptic verses of the Veda that help us here; for they contain, though concealed, the gospel of the divine and immortal Supermind and through the veil some illumining flashes come to us. We can see through these utterances the conception of this
\nSupermind as a vastness beyond the ordinary firmaments of our consciousness in
\n\t\t\twhich truth of being is luminously one with all that expresses it
\n\t\t\tand assures inevitably truth of vision, formulation, arrangement, word, act and movement and therefore truth
\nalso of result of movement, result of action and expression, infallible ordinance or law. Vast all-comprehensiveness; luminous
\ntruth and harmony of being in that vastness and not a vague chaos or self-lost obscurity; truth of law and act and knowledge
\nexpressive of that harmonious truth of being: these seem to be the essential terms of the Vedic description. The Gods, who in
\ntheir highest secret entity are powers of this Supermind, born of it, seated in it as in their proper home, are in their knowledge
\n“truth-conscious” and in their action possessed of the “seer-will”. Their conscious-force turned towards works and creation
\nis possessed and guided by a perfect and direct knowledge of the thing to be done and its essence and its law,
\n\t\t\t―<\/font>a knowledge
\nwhich determines a wholly effective will-power that does not deviate or falter in its process or in its result, but expresses
\nand fulfils spontaneously and inevitably in the act that which has been seen in the vision. Light is here one with Force, the<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 132<\/font><\/span><\/p>\n

\n

\n\t\t\tvibrations of knowledge with the rhythm of the will and both
\nare one, perfectly and without seeking, groping or effort, with the assured result. The divine Nature has a double power, a
\nspontaneous self-formulation and self-arrangement which wells naturally out of the essence of the thing manifested and expresses its original truth, and a self-force of light inherent in the thing itself and the source of its spontaneous and inevitable
\nself-arrangement. <\/span> <\/p>\n

\n\t\t\tThere are subordinate, but important details. The Vedic
\nseers seem to speak of two primary faculties of the “truth-conscious” soul; they are Sight and Hearing, by which is
\nintended direct operations of an inherent Knowledge describable as truth-vision and truth-audition and reflected from far-off in
\nour human mentality by the faculties of revelation and inspiration. Besides, a distinction seems to be made in the operations
\nof the Supermind between knowledge by a comprehending and pervading consciousness which is very near to subjective
\nknowledge by identity and knowledge by a projecting, confronting, apprehending consciousness which is the beginning
\nof objective cognition. These are the Vedic clues. And we may accept from this ancient experience the subsidiary term “truth-consciousness” to delimit the connotation of the more elastic phrase, Supermind.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tWe see at once that such a consciousness, described by such characteristics, must be an intermediate formulation which
\nrefers back to a term above it and forward to another below it; we see at the same time that it is evidently the link and means
\nby which the inferior develops out of the superior and should equally be the link and means by which it may develop back
\nagain towards its source. The term above is the unitarian or indivisible consciousness of pure Sachchidananda
\n\t\t\tin which there are no separating distinctions; the term below is the
\n\t\t\tanalytic or dividing consciousness of Mind which can only know by
\n\t\t\tseparation and distinction and has at the most a vague and secondary apprehension of unity and infinity,
\n\t\t\t―<\/font>for, though it can synthetise its divisions, it cannot arrive at a true totality. Between them is this comprehensive and creative consciousness, by its<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 133<\/font><\/span><\/p>\n

\n

\n\t\t\tpower of pervading and intimately comprehending knowledge
\nthe child of that self-awareness by identity which is the poise of the Brahman and by its power of projecting, confronting,
\napprehending knowledge parent of that awareness by distinction which is the process of the Mind.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tAbove, the formula of the One eternally stable and immutable; below, the formula of the Many which, eternally
\nmutable, seeks but hardly finds in the flux of things a firm and immutable standing-point; between, the seat of all trinities,
\nof all that is biune, of all that becomes Many-in-One and yet remains One-in-Many because it was originally One that is
\nalways potentially Many. This intermediary term is therefore the beginning and end of all creation and arrangement, the
\nAlpha and the Omega, the starting-point of all differentiation, the instrument of all unification, originative, executive and
\nconsummative of all realised or realisable harmonies. It has the knowledge of the One, but is able to draw out of the One its
\nhidden multitudes; it manifests the Many, but does not lose itself in their differentiations. And shall we not say that its
\nvery existence points back to Something beyond our supreme perception of the ineffable Unity,
\n\t\t\t―<\/font>Something ineffable and
\nmentally inconceivable not because of its unity and indivisibility, but because of its freedom from even these formulations of our
\nmind, ―<\/font>Something beyond both unity and multiplicity? That would be the utter Absolute and Real which yet justifies to us
\nboth our knowledge of God and our knowledge of the world. <\/span> <\/p>\n

\n\t\t\tBut these terms are large and difficult to grasp; let us come
\nto precisions. We speak of the One as Sachchidananda; but in the very description we posit three entities and unite them to arrive
\nat a trinity. We say “Existence, Consciousness, Bliss”, and then we say, “they are one”. It is a process of the mind. But for the
\nunitarian consciousness such a process is inadmissible. Existence is Consciousness and there can be no distinction between them;
\nConsciousness is Bliss and there can be no distinction between them. And since there is not even this differentiation, there can
\nbe no world. If that is the sole reality, then world is not and never existed, can never have been conceived; for indivisible<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 134<\/font><\/span><\/p>\n

\n

\n\t\t\tconsciousness is undividing consciousness and cannot originate
\ndivision and differentiation. But this is a
\nreductio ad absurdum<\/i>; we cannot admit it unless we are content to base everything
\nupon an impossible paradox and an unreconciled antithesis. <\/span> <\/p>\n

\n\t\t\tOn the other hand, Mind can conceive with precision divisions as real; it can conceive a synthetic totality or the finite extending itself indefinitely; it can grasp aggregates of divided
\nthings and the samenesses underlying them; but the ultimate unity and absolute infinity are to its conscience of things abstract
\nnotions and unseizable quantities, not something that is real to its grasp, much less something that is alone real. Here is therefore
\nthe very opposite term to the unitarian consciousness; we have, confronting the
\n\t\t\tessential and indivisible unity, an essential multiplicity which cannot arrive at unity without abolishing itself and in the very act confessing that it could never really have existed.
\nYet it was; for it is this that has found unity and abolished itself. And again we have a
\nreductio ad absurdum
\n<\/i>repeating the violent
\nparadox which seeks to convince thought by stunning it and the irreconciled and irreconcilable antithesis.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tThe difficulty, in its lower term, disappears if we realise that Mind is only a preparatory form of our consciousness. Mind
\nis an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from
\nthe unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse
\n\t\t\tthe whole into its parts which it regards as separate mental
\n\t\t\tobjects. It is only the parts and accidents that the Mind can see
\n\t\t\tdefinitely and, after its own fashion, know. Of the whole its only
\n\t\t\tdefinite idea is an assemblage of parts or a totality of properties
\n\t\t\tand accidents. The whole not seen as a part of something else or in
\n\t\t\tits own parts, properties and accidents is to the mind no more than
\n\t\t\ta vague perception; only when it is analysed and put by itself as a separate constituted object, a totality in a larger totality, can Mind say to
\nitself, “This now I know.” And really it does not know. It knows only its own analysis of the object and the idea it has formed of
\nit by a synthesis of the separate parts and properties that it has seen. There its characteristic power, its sure function ceases, and<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 135<\/font><\/span><\/p>\n

\n

\n\t\t\tif we would have a greater, a profounder and a real knowledge,
\n\t\t\t―<\/font>a knowledge and not an intense but formless sentiment such as comes sometimes to certain deep but inarticulate parts of our
\nmentality, ―<\/font>Mind has to make room for another consciousness which will fulfil
\n\t\t\tMind by transcending it or reverse and so rectify its operations
\n\t\t\tafter leaping beyond it: the summit of mental knowledge is only a
\n\t\t\tvaulting-board from which that leap can be taken. The utmost mission
\n\t\t\tof Mind is to train our obscure consciousness which has emerged out of the dark prison of
\nMatter, to enlighten its blind instincts, random intuitions, vague perceptions till it shall become capable of this greater light and
\nthis higher ascension. Mind is a passage, not a culmination. <\/span> <\/p>\n

\n\t\t\tOn the other hand, the unitarian consciousness or indivisible
\nUnity cannot be that impossible entity, a thing without contents out of which all contents have issued and into which they
\ndisappear and become annihilated. It must be an original self-concentration in which all is contained but in another manner
\nthan in this temporal and spatial manifestation. That which has thus concentrated itself, is the utterly ineffable and inconceivable
\nExistence which the Nihilist images to his mind as the negative Void of all that we know and are but the Transcendentalist
\nwith equal reason may image to his mind as the positive but indistinguishable Reality of all that we know and are. “In the
\nbeginning,” says the Vedanta, “was the one Existence without a second,” but before and after the beginning, now, for ever
\nand beyond Time is that which we cannot describe even as the One, even when we say that nothing but That is. What we can
\nbe aware of is, first, its original self-concentration which we endeavour to realise as the indivisible One; secondly, the diffusion and apparent disintegration of all that was concentrated in its unity which is the Mind’s conception of the universe; and
\nthirdly, its firm self-extension in the Truth-consciousness which contains and upholds the diffusion and prevents it from being a
\nreal disintegration, maintains unity in utmost diversity and stability in utmost mutability, insists on harmony in the appearance
\nof an all-pervading strife and collision, keeps eternal cosmos where Mind would arrive only at a chaos eternally attempting<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 136<\/font><\/span><\/p>\n

\n

\n\t\t\tto form itself. This is the Supermind, the Truth-consciousness,
\nthe Real-Idea which knows itself and all that it becomes. <\/span> <\/p>\n

\n\t\t\tSupermind is the vast self-extension of the Brahman that
\ncontains and develops. By the Idea it develops the triune principle of existence, consciousness and bliss out of their indivisible
\nunity. It differentiates them, but it does not divide. It establishes a Trinity, not arriving like the Mind from the three to the One, but
\nmanifesting the three out of the One ―<\/font>for it
\n\t\t\tmanifests and develops ―<\/font>and yet maintaining them in the unity
\n\t\t\t―<\/font>for it knows
\nand contains. By the differentiation it is able to bring forward one or other of them as the effective Deity which contains the
\nothers involved or explicit in itself and this process it makes the foundation of all other differentiations. And it acts by the
\nsame operation on all the principles and possibilities which it evolves out of this all-constituent trinity. It possesses the power
\nof development, of evolution, of making explicit, and that power carries with it the other power of involution, of envelopment, of
\nmaking implicit. In a sense, the whole of creation may be said to be a movement between two involutions, Spirit in which all
\nis involved and out of which all evolves downward to the other pole of Matter, Matter in which also all is involved and out of
\nwhich all evolves upward to the other pole of Spirit. <\/span> <\/p>\n

\n\t\t\tThus the whole process of differentiation by the Real-Idea
\ncreative of the universe is a putting forward of principles, forces, forms which contain for the comprehending consciousness all
\nthe rest of existence within them and front the apprehending consciousness with all the rest of existence implicit behind them.
\nTherefore all is in each as well as each in all. Therefore every seed of things implies in itself all the infinity of various possibilities,
\nbut is kept to one law of process and result by the Will, that is to say, by the Knowledge-Force of the Conscious-Being who is
\nmanifesting himself and who, sure of the Idea in himself, predetermines by it his own forms and movements. The seed is the
\nTruth of its own being which this Self-Existence sees in itself, the resultant of that seed of self-vision is the Truth of self-action, the
\nnatural law of development, formation and functioning which follows inevitably upon the self-vision and keeps to the processes<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 137<\/font><\/span><\/p>\n

\n

\n\t\t\tinvolved in the original Truth. All Nature is simply, then, the
\nSeer-Will, the Knowledge-Force of the Conscious-Being at work to evolve in force and form all the inevitable truth of the Idea
\ninto which it has originally thrown itself. <\/span> <\/p>\n

\n\t\t\tThis conception of the Idea points us to the essential contrast
\nbetween our mental consciousness and the Truth-consciousness. We regard thought as a thing separate from existence, abstract,
\nunsubstantial, different from reality, something which appears one knows not whence and detaches itself from objective reality
\nin order to observe, understand and judge it; for so it seems and therefore is to our all-dividing, all-analysing mentality. The
\nfirst business of Mind is to render “discrete”, to make fissures much more than to discern, and so it has made this paralysing
\nfissure between thought and reality. But in Supermind all being is consciousness, all consciousness is of being, and the idea, a
\npregnant vibration of consciousness, is equally a vibration of being pregnant of itself; it is an initial coming out, in creative
\nself-knowledge, of that which lay concentrated in uncreative self-awareness. It comes out as Idea that is a reality, and it is that
\nreality of the Idea which evolves itself, always by its own power and consciousness of itself, always self-conscious, always self-developing by the will inherent in the Idea, always self-realising by the knowledge ingrained in its every impulsion. This is the
\ntruth of all creation, of all evolution. <\/span> <\/p>\n

\n\t\t\tIn Supermind
\n\t\t\tbeing, consciousness of knowledge and consciousness of will are not divided as they seem to be in our mental operations; they are a trinity, one movement with three
\neffective aspects. Each has its own effect. Being gives the effect of substance, consciousness the effect of knowledge, of the
\n\t\t\tself-guiding and shaping idea, of comprehension and apprehension; will gives the effect of self-fulfilling force. But the idea is only
\nthe light of the reality illumining itself; it is not mental thought nor imagination, but effective self-awareness. It is Real-Idea.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tIn Supermind knowledge in the Idea is not divorced from will in the Idea, but one with it
\n\t\t\t―<\/font>just as it is not different from
\nbeing or substance, but is one with the being, luminous power of the substance. As the power of burning light is not different from<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 138<\/font><\/span><\/p>\n

\n

\n\t\t\tthe substance of the fire, so the power of the Idea is not different
\nfrom the substance of the Being which works itself out in the Idea and its development. In our mentality all are different. We
\nhave an idea and a will according to the idea or an impulsion of will and an idea detaching itself from it; but we differentiate
\neffectually the idea from the will and both from ourselves. I am; the idea is a mysterious abstraction that appears in me, the will
\nis another mystery, a force nearer to concreteness, though not concrete, but always something that is not myself, something
\nthat I have or get or am seized with, but am not. I make a gulf also between my will, its means and the effect, for these I regard
\nas concrete realities outside and other than myself. Therefore neither myself nor the idea nor the will in me are self-effective.
\nThe idea may fall away from me, the will may fail, the means may be lacking, I myself by any or all of these lacunae may
\nremain unfulfilled. <\/span> <\/p>\n

\n\t\t\tBut in the Supermind there is no such paralysing division,
\nbecause knowledge is not self-divided, force is not self-divided, being is not self-divided as in the mind; they are neither broken
\nin themselves, nor divorced from each other. For the Supermind is the Vast; it
\n\t\t\tstarts from unity, not division, it is primarily comprehensive, differentiation is only its secondary act. Therefore whatever be the truth of being expressed, the idea corresponds to
\nit exactly, the will-force to the idea, ―<\/font>force being only power of the consciousness,
\n\t\t\t―<\/font>and the result to the will. Nor
\n\t\t\tdoes the idea clash with other ideas, the will or force with other
\n\t\t\twill or force as in man and his world; for there is one vast
\n\t\t\tConsciousness which contains and relates all ideas in itself as its
\n\t\t\town ideas, one vast Will which contains and relates all energies in
\n\t\t\titself as its own energies. It holds back this, advances that other,
\n\t\t\tbut according to its own preconceiving Idea-Will. <\/span> <\/p>\n

\n\t\t\tThis is the justification of the current religious notions of the
\n\t\t\tomnipresence, omniscience and omnipotence of the Divine Being. Far
\n\t\t\tfrom being an irrational imagination they are perfectly rational and in no way contradict either the logic of a
\ncomprehensive philosophy or the indications of observation and experience. The error is to make an unbridgeable gulf between<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 139<\/font><\/span><\/p>\n

\n

\n\t\t\tGod and man, Brahman and the world. That error elevates an
\nactual and practical differentiation in being, consciousness and force into an essential division. But this aspect of the question
\nwe shall touch upon afterwards. At present we have arrived at an affirmation and some conception of the divine and creative
\nSupermind in which all is one in being, consciousness, will and delight, yet with an infinite capacity of differentiation that deploys but does not destroy the unity,
\n\t\t\t―<\/font>in which Truth is the substance and Truth rises in the Idea and Truth comes out in
\nthe form and there is one truth of knowledge and will, one truth of self-fulfilment and therefore of delight; for all self-fulfilment
\nis satisfaction of being. Therefore, always, in all mutations and combinations a self-existent and inalienable harmony.<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 140<\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter XIV   The Supermind as Creator   All things are self-deployings of the Divine Knowledge. Vishnu Purana.1   A PRINCIPLE of active Will and…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[],"class_list":["post-2107","post","type-post","status-publish","format-standard","hentry","category-21-22-the-life-divine","wpcat-45-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2107","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=2107"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2107\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2107"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2107"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2107"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}