{"id":2631,"date":"2013-07-13T01:42:53","date_gmt":"2013-07-13T01:42:53","guid":{"rendered":"http:\/\/localhost\/?p=2631"},"modified":"2013-07-13T01:42:53","modified_gmt":"2013-07-13T01:42:53","slug":"02-the-divine-and-its-aspects-vol-28-letters-on-yoga-i","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/28-letters-on-yoga-i\/02-the-divine-and-its-aspects-vol-28-letters-on-yoga-i","title":{"rendered":"-02_The Divine and Its Aspects .htm"},"content":{"rendered":"
\n\n\n
\n

\n\t\t\t<\/p>\n

\n\t\t\tSri Aurobindo, 1950<\/p>\n

\n

\n\t\t\tPart One <\/font><\/span><\/p>\n

 <\/p>\n

\n\t\t\tThe Divine, the Cosmos <\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\tand the Individual<\/font><\/span><\/p>\n

 <\/p>\n

\n

\n\t\t\t <\/p>\n

\n\t\t\tSection One <\/font><\/span><\/p>\n

 <\/p>\n

\n\t\t\tThe Divine, Sachchidananda, <\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\tBrahman and Atman<\/font><\/span><\/p>\n

 <\/p>\n

\n

 <\/p>\n

\n\t\t\tChapter One <\/font><\/b><\/span>\n\t\t\t<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Divine and Its Aspects
\n\t\t\t<\/font><\/b><\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Divine <\/a><\/b>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Divine is the Supreme Truth because it is the
\n\t\t\tSupreme Being from whom all have come and in whom all are. <\/span>\n\t\t\t<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tThe Divine is that from which all comes, in which
\n\t\t\tall lives, and to return to the truth of the Divine now clouded over
\n\t\t\tby Ignorance is the soul’s aim in life. In its supreme Truth, the
\n\t\t\tDivine is absolute and infinite peace, consciousness, existence,
\n\t\t\tpower and Ananda. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tThe Divine is everywhere on all the planes of
\n\t\t\tconsciousness seen by us in different ways and aspects of his being.
\n\t\t\tBut there is a Supreme which is above all these planes and ways and
\n\t\t\taspects and from which they come. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tThe Divine is neither personal nor impersonal,
\n\t\t\tformless nor formed. He is the Divine. You talk of these
\n\t\t\tdistinctions as if they separated the Divine into so many separate
\n\t\t\tDivines which have nothing to do with each other. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe
\n\t\t\tDivine Consciousness <\/a><\/b><\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tBy the Divine Consciousness we mean the spiritual
\n\t\t\tconsciousness to which the Divine alone exists, because all is the
\n\t\t\tDivine and by which one passes beyond the Ignorance and the lower
\n\t\t\tnature into unity with the Divine and the Divine Nature. <\/span><\/p>\n

\n\t\t\tHere in the Ignorance we are not aware of the
\n\t\t\tDivine and we obey the lower nature. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

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 <\/p>\n

\n\t\t\tAll that is true Truth is the direct expression
\n\t\t\tin one way or another of the Divine Consciousness. Life is the
\n\t\t\tdynamic expression of Consciousness-Force when thrown outward to
\n\t\t\trealise itself in concrete harmonies of formation; Love is an
\n\t\t\tintense self-expression of the soul of Ananda, and Light is what
\n\t\t\talways accompanies the Supramental Consciousness and its most
\n\t\t\tessential power. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Divine:
\n\t\t\tOne in All <\/a><\/b><\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Divine is everywhere and in all \u2014but this is
\n\t\t\ta world of Ignorance in which each one is separated from the Divine
\n\t\t\twithin him by his ego and he acts according to the ego and not
\n\t\t\taccording to the Divine. When he sees the Divine in all, then he
\n\t\t\tbegins to have the right consciousness and be free. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tAll things are the Divine because the Divine is
\n\t\t\tthere, but hidden not manifest; when the mind goes out to things, it
\n\t\t\tis not with the sense of the Divine in them, but for the appearances
\n\t\t\tonly which conceal the Divine. It is necessary therefore for you as
\n\t\t\ta sadhak to turn entirely to the Mother in whom the Divine is
\n\t\t\tmanifest and not run after the appearances, the desire of which or
\n\t\t\tthe interest in which prevents you from meeting the Divine. Once the
\n\t\t\tbeing is consecrated, then it can see the Divine everywhere \u2014and
\n\t\t\tthen it can include all things in the one consciousness without a
\n\t\t\tseparate interest or desire. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t*<\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tWherever the Divine is, everything is \u2014it is only
\n\t\t\tconcealed, not non-existent. The Divine is there below in the
\n\t\t\tinconscience itself \u2014mind and life are concealed in Matter, so is
\n\t\t\tSupermind and Sachchidananda. The below is not something outside the
\n\t\t\tDivine Existence. But as mind manifested in Matter only after the
\n\t\t\tdescent of Mind opened it into creation, so it is with Supermind.  
\n\t\t\t<\/span><\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tAspects of
\n\t\t\tthe Divine <\/a><\/b><\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Divine is infinite and a single experience or
\n\t\t\tpoise of experience cannot exhaust all the truth of the Divine. The
\n\t\t\tseers have experienced each some aspect or aspects of the Divine
\n\t\t\tReality. Their mental differences have been illustrated in the
\n\t\t\tapologue of the blind men who all felt the elephant and described it
\n\t\t\tin different figures according to the part they felt. One must go
\n\t\t\tbeyond mind altogether, even beyond the spiritualised mind, to have
\n\t\t\tthe real complete experience. "Rare", says Sri Krishna, "are the few
\n\t\t\tamong the seekers who know me in my totality in all the truth of my
\n\t\t\tbeing." In fact, it is only in the supramental light that all
\n\t\t\topposition disappears and the aspects are indivisibly united in the
\n\t\t\tWhole. One must go on enlarging knowledge, adding experience to
\n\t\t\texperience till all the limitation disappears. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tThe
\n\t\t\tTranscendent, Cosmic and Individual Divine <\/a><\/b><\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Divine has three aspects for us: <\/span><\/p>\n

\n\t\t\t1. It is the Cosmic Self and Spirit that is in
\n\t\t\tand behind all things and beings, from which and in which all is
\n\t\t\tmanifested in the universe \u2014although it is now a manifestation in
\n\t\t\tthe Ignorance. <\/span><\/p>\n

\n\t\t\t2. It is the Spirit and Master of our own being
\n\t\t\twithin us whom we have to serve and learn to express his will in all
\n\t\t\tour movements so that we may grow out of the Ignorance into the
\n\t\t\tLight. <\/span><\/p>\n

\n\t\t\t3. The Divine is transcendent Being and Spirit,
\n\t\t\tall bliss and light and divine knowledge and power, and towards that
\n\t\t\thighest divine existence and its Light we have to rise and bring
\n\t\t\tdown the reality of it more and more into our consciousness and
\n\t\t\tlife. <\/span><\/p>\n

\n\t\t\tIn the ordinary nature we live in the Ignorance
\n\t\t\tand do not know the Divine. The forces of the ordinary nature are
\n\t\t\tundivine forces because they weave a veil of ego and desire and
\n\t\t\tunconsciousness which conceals the Divine from us. To get into the
\n\t\t\thigher and deeper consciousness which knows and lives consciously in
\n\t\t\tthe Divine, we have to get rid of the forces of the   <\/span><\/p>\n

\n\t\t\t <\/p>\n

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\n\t\t\tlower nature and open to the action of the Divine
\n\t\t\tShakti which will transform our consciousness into that of the
\n\t\t\tDivine Nature. <\/span><\/p>\n

\n\t\t\tThis is the conception of the Divine from which
\n\t\t\twe have to start \u2014<\/font>the
\n\t\t\trealisation of its truth can only come with the opening of the
\n\t\t\tconsciousness and its change. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tThe distinction between the Transcendental, the
\n\t\t\tCosmic, the Individual Divine is not my invention, nor is it native
\n\t\t\tto India or to Asia \u2014it is on the contrary a recognised European
\n\t\t\tteaching current in the esoteric tradition of the Catholic Church
\n\t\t\twhere it is the authorised explanation of the Trinity, \u2014Father, Son
\n\t\t\tand Holy Ghost, \u2014and it is very well-known to European mystic
\n\t\t\texperience. In essence it exists in all spiritual disciplines that
\n\t\t\trecognise the omnipresence of the Divine \u2014in Indian Vedantic
\n\t\t\texperience and in Mahomedan Yoga (not only the Sufi, but other
\n\t\t\tschools also) \u2014the Mahomedans even speak of not two or three but
\n\t\t\tmany levels of the Divine until one reaches the Supreme. As for the
\n\t\t\tidea in itself, surely there is a difference between the individual,
\n\t\t\tthe cosmos in space and time, and something that exceeds this cosmic
\n\t\t\tformula or any cosmic formula. There is a cosmic consciousness
\n\t\t\texperienced by many which is quite different in its scope and action
\n\t\t\tfrom the individual consciousness, and if there is a consciousness
\n\t\t\tbeyond the cosmic, infinite and essentially eternal, not merely
\n\t\t\textended in Time, that also must be different from these two. And if
\n\t\t\tthe Divine is or manifests Himself in these three, is it not
\n\t\t\tconceivable that in aspect, in His working, He may differentiate
\n\t\t\tHimself so much that we are driven, if we are not to confound all
\n\t\t\ttruth of experience, if we are not to limit ourselves to a mere
\n\t\t\tstatic experience of something indefinable, to speak of a triple
\n\t\t\taspect of the Divine? <\/span><\/p>\n

\n\t\t\tIn the practice of Yoga there is a great dynamic
\n\t\t\tdifference in one’s way of dealing with these three possible
\n\t\t\trealisations. If I realise only the Divine as that, not my personal
\n\t\t\tself, which yet moves secretly all my personal being and which I can
\n\t\t\tbring forward out of the veil, or if I build up the image of that
\n\t\t\tGodhead in my members, it is a realisation but a limited one. If it
\n\t\t\tis the   <\/span><\/p>\n

\n\t\t\t <\/p>\n

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\n\t\t\tCosmic Godhead that I realise, losing in it all
\n\t\t\tpersonal self, that is a very wide realisation, but I become a mere
\n\t\t\tchannel of the universal Power and there is no personal or divinely
\n\t\t\tindividual consummation for me. If I shoot up to the transcendental
\n\t\t\trealisation only, I lose both myself and the world in the
\n\t\t\ttranscendental Absolute. If on the other hand my aim is none of
\n\t\t\tthese things by itself, but to realise and also to manifest the
\n\t\t\tDivine in the world, bringing down for the purpose a yet
\n\t\t\tunmanifested Power, \u2014 such as the Supermind, \u2014a harmonisation of all
\n\t\t\tthree becomes imperative. I have to bring it down, and from where
\n\t\t\tshall I bring it down \u2014since it is not yet manifested in the cosmic
\n\t\t\tformula \u2014if not from the unmanifest Transcendence, which I must
\n\t\t\treach and realise? I have to bring it into the cosmic formula and,
\n\t\t\tif so, I must realise the cosmic Divine and become conscious of the
\n\t\t\tcosmic self and the cosmic forces. But I have to embody it here,
\n\t\t\t\u2014otherwise it is left as an influence only and not a thing fixed in
\n\t\t\tthe physical world \u2014and it is through the Divine in the individual
\n\t\t\talone that this can be done. <\/span><\/p>\n

\n\t\t\tThese are elements in the dynamics of spiritual
\n\t\t\texperience and I am obliged to admit them if a divine work has to be
\n\t\t\tdone. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tThe European type of monism is usually
\n\t\t\tpantheistic and weaves the universe and the Divine so intimately
\n\t\t\ttogether that they can hardly be separated. But what explanation of
\n\t\t\tthe evil and misery can there be there? The Indian view is that the
\n\t\t\tDivine is the inmost substance of the Universe, but he is also
\n\t\t\toutside it, transcendent; good and evil, happiness and misery are
\n\t\t\tonly phenomena of cosmic experience due to a division and diminution
\n\t\t\tof consciousness in the manifestation, but are not part of the
\n\t\t\tessence or of the undivided whole-consciousness either of the Divine
\n\t\t\tor of our own spiritual being. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tI know what is your difficulty about the Cosmic
\n\t\t\tDivine. It was not present to my mind because I look at these things
\n\t\t\tfrom the point of view of facts as they are both to our spiritual
\n\t\t\tand our   <\/span><\/p>\n

\n\t\t\t <\/p>\n

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\n\t\t\toutward experience \u2014whereas the point of view on
\n\t\t\twhich you lay stress is that they are not what they ought to be or
\n\t\t\twhat the mind, ethical feeling and the vital in man feel that they
\n\t\t\tought to be. That this world is full of queer, ugly and inharmonious
\n\t\t\tthings is the very plain and self-evident fact with which we have to
\n\t\t\tstart, \u2014wherever we may want or hope to arrive. But the whole
\n\t\t\tquestion is there, whether there is something behind, something that
\n\t\t\twarrants this hope to arrive at something better. For the spiritual
\n\t\t\texperience there is \u2014and this something behind is to it as
\n\t\t\tundeniable a fact as the very apparent character of this world in
\n\t\t\tits surface aspect as a world of Ignorance, tribulation, suffering,
\n\t\t\tdisharmony, disorder, obscure Inconscience. To spiritual experience
\n\t\t\tit is not a speculation but a fact that there is a Godhead immanent
\n\t\t\twithin behind this flawed and imperfect human nature into some
\n\t\t\tlikeness to which this nature can try to grow; there is something
\n\t\t\tbehind the cosmic movement with all its disorder which is of the
\n\t\t\tnature of abiding peace, calm, strength, joy and all-embracing
\n\t\t\tuniversality and to enter into it and abide in it is possible for
\n\t\t\tour consciousness also. It is also a part of spiritual experience
\n\t\t\tthat there is something Beyond in which this Divinity \u2014or whatever
\n\t\t\tother name you may give to it \u2014is above the contradiction offered to
\n\t\t\tit by this world of disorder and ignorance; that is the meaning of
\n\t\t\tthe Transcendence. Whatever wide differences there may be between
\n\t\t\tdifferent ways of spiritual experience or whatever names may be put
\n\t\t\ton these things, so much is fairly universal. If there were not
\n\t\t\tthese certitudes, there could be no assured spiritual life or
\n\t\t\tendeavour. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tThe transcendent [is the state beyond the
\n\t\t\tuniversal forces<\/i>] \u2014which for the purposes of our universe would
\n\t\t\tmean the Sachchidananda planes and the supramental as a link with
\n\t\t\tthe present manifestation. <\/span><\/p>\n

\n\t\t\tOf course the absolutely transcendent would be
\n\t\t\tbeyond all planes altogether.   <\/span><\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\t
\n\t\t\tPersonal and
\n\t\t\tImpersonal Sides of the Divine <\/a><\/b><\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThere is always the personal and the impersonal
\n\t\t\tside of the Divine and the Truth and it is a mistake to think the
\n\t\t\timpersonal alone true or important \u2014for that leads to a void
\n\t\t\tincomplete ness in part of the being while only one side is given
\n\t\t\tsatisfaction. Impersonality belongs to the intellectual mind and the
\n\t\t\tstatic self, personality to the soul and heart and dynamic being.
\n\t\t\tThose who disregard the personal Divine ignore something which is
\n\t\t\tprofound and essential. <\/span><\/p>\n

\n\t\t\tIn X<\/i>‘s case there exists a conflict
\n\t\t\tbetween his ideas of the Truth and his heart. But in following the
\n\t\t\theart in its purer impulses one follows something that is at least
\n\t\t\tas precious as the mind’s loyalty to its own conceptions of what the
\n\t\t\tTruth may be. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tMany have had communion with the Personal Divine,
\n\t\t\tthrough the mind and the heart \u2014but that is not the complete or
\n\t\t\tsupreme realisation. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tThe usual experience of the Impersonal is that It
\n\t\t\tis everywhere, without form or limitation in any place or time.
\n\t\t\t<\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tThe impersonal Divine has no abode and cannot
\n\t\t\thave; it is all pervading. If anybody says the impersonal Divine has
\n\t\t\tits abode in the heart he can be asked what he means by the
\n\t\t\timpersonal Divine. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tWhatever impersonal Truth or Light there is, you
\n\t\t\thave to find it, use it, do what you can with it. It does not
\n\t\t\ttrouble itself to hunt after you. It is the Buddhist idea that you
\n\t\t\tmust do everything for yourself, that is the only way. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tWhen one follows after the impersonal Self, one
\n\t\t\tis moving   <\/span><\/p>\n

\n\t\t\t <\/p>\n

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\n\t\t\tbetween two opposite principles \u2014the silence and
\n\t\t\tpurity of the impersonal inactive Atman and the activity of the
\n\t\t\tignorant Prakriti. One can pass into the Self, leaving the ignorant
\n\t\t\tNature or reducing it to silence. Or else, one can live in the peace
\n\t\t\tand freedom of the Self and watch the action of Nature as a witness.
\n\t\t\tEven one may put some sattwic control, by tapasya, over the action
\n\t\t\tof the Prakriti; but the impersonal Self has no power to change or
\n\t\t\tdivinise the Nature. For that one has to go beyond the impersonal
\n\t\t\tSelf and seek after the Divine who is both personal and impersonal
\n\t\t\tand beyond these two aspects. If, however, you practise living in
\n\t\t\tthe impersonal Self and can achieve a certain spiritual
\n\t\t\timpersonality, then you grow in equality, purity, peace, detachment,
\n\t\t\tyou get the power of living in an inner freedom not touched by the
\n\t\t\tsurface movement or struggle of the mental, vital and physical
\n\t\t\tnature, and this becomes a great help when you have to go beyond the
\n\t\t\timpersonal and to change the troubled nature also into something
\n\t\t\tdivine. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe
\n\t\t\tDivine and the Atman <\/a><\/b><\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Divine is more than the Atman. It is Nature
\n\t\t\talso, it contains everything in Itself. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tIt is the individual being that is a portion of
\n\t\t\tthe Divine. The universal self or Atman which is the same in all, is
\n\t\t\tnot a portion but an aspect of the Divine. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Divine and the Supermind
\n\t\t\t<\/a> <\/b><\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tOne can become one with the Divine on the mental
\n\t\t\tplane. The Supermind is necessary for manifesting the Divine on
\n\t\t\tearth. <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* <\/span><\/p>\n

\n\t\t\t <\/p>\n

 <\/p>\n

\n\t\t\tThe Divine can be and is everywhere, masked or
\n\t\t\thalf-manifest or beginning to be manifest, in all the planes of
\n\t\t\tconsciousness; in the Supramental it begins to be manifest without
\n\t\t\tdisguise or  <\/i> veil in its own svarū<\/font>pa<\/i>.
\n\t\t\t  <\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage <\/font>
\n\t\t\t\u2013 12<\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Sri Aurobindo, 1950 Part One   The Divine, the Cosmos and the Individual     Section One   The Divine, Sachchidananda, Brahman and Atman  …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[53],"tags":[],"class_list":["post-2631","post","type-post","status-publish","format-standard","hentry","category-28-letters-on-yoga-i","wpcat-53-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2631","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=2631"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2631\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2631"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2631"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2631"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}