{"id":2651,"date":"2013-07-13T01:43:00","date_gmt":"2013-07-13T01:43:00","guid":{"rendered":"http:\/\/localhost\/?p=2651"},"modified":"2013-07-13T01:43:00","modified_gmt":"2013-07-13T01:43:00","slug":"27-the-evolutionary-process-and-the-supermind-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\/27-the-evolutionary-process-and-the-supermind-vol-28-letters-on-yoga-i","title":{"rendered":"-27_The Evolutionary Process and the Supermind.htm"},"content":{"rendered":"
\n\n\n
\n


\nPart Three<\/font><\/b><\/p>\n

\n\t <\/font><\/b><\/p>\n

\n\tThe Evolutionary Process
\nand the Supermind  <\/font><\/b><\/p>\n

 <\/p>\n

\n

\n

   <\/p>\n


\nSection One <\/font><\/b><\/p>\n

 <\/p>\n

\n\tThe Supramental Evolution<\/font><\/b><\/p>\n

\n\t <\/font><\/b> 
\n   <\/p>\n

\n

\n

\n

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

 <\/p>\n

\n\tThe Problem of Suffering and Evil
\n<\/font><\/b><\/p>\n

 <\/p>\n

\n\tThe Riddle of This World <\/a> <\/b><\/p>\n

 <\/p>\n

It is not to be denied, no spiritual experience will deny that this is
\nan unideal and unsatisfactory world, strongly marked with the stamp of inadequacy, suffering, evil. Indeed this perception is
\nin a way almost the starting-point of the spiritual urge \u2014except for the few to whom the greater experience comes spontaneously
\nwithout being forced to seek it by the strong or overwhelming, the afflicting and detaching sense of the Shadow overhanging the
\nwhole range of this manifested existence. But still the question remains whether this is indeed, as is contended, the essential
\ncharacter of all manifestation or so long at least as there is a physical world it must be of this nature, so that the desire of
\nbirth, the will to manifest or create has to be regarded as the original sin and withdrawal from birth or manifestation as the
\nsole possible way of salvation. For those who perceive it so or with some kindred look
\n\t\u2014and these have been the majority \u2014
\nthere are well-known ways of issue, a straight-cut to spiritual deliverance. But equally it may not be so but only seem so to
\nour ignorance or to a partial knowledge \u2014the imperfection, the evil, the suffering may be a besetting circumstance or a dolorous
\npassage, but not the very condition of manifestation, not the very essence of birth in Nature. And if so, the highest wisdom
\nwill lie not in escape, but in the urge towards a victory here, in a consenting association with the Will behind the world, in a
\ndiscovery of the spiritual gate to perfection which will be at the same time an opening for the entire descent of the Divine Light,
\nKnowledge, Power, Beatitude. <\/p>\n

All spiritual experience affirms that there is a Permanent above the
\n\ttransience of this manifested world we live in and this limited
\n\tconsciousness in whose narrow borders we grope and struggle, and that its
\n\tcharacters are infinity, self-existence,<\/p>\n

 <\/p>\n

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\n

freedom, absolute Light, absolute Beatitude. Is there then an unbridgeable gulf between that which is beyond and that which
\nis here or are they two perpetual opposites and only by leaving this adventure in Time behind, by overleaping the gulf can men
\nreach the Eternal? That is what seems to be at the end of one line of experience which has been followed to its rigorous conclusion by Buddhism and a little less rigorously by a certain type of Monistic spirituality which admits some connection of the
\nworld with the Divine, but still opposes them in the last resort to each other as truth and illusion. But there is also this other
\nand indubitable experience that the Divine is here in everything as well as above and behind everything, that all is in That and is
\nThat when we go back from its appearance to its Reality. It is a significant and illumining fact that the knower of Brahman even
\nmoving and acting in this world, even bearing all its shocks, can live in some absolute peace, light and beatitude of the Divine.
\nThere is then something here other than that mere trenchant opposition, \u2014there is a mystery, a problem which one would
\nthink must admit of some less desperate solution. This spiritual possibility points beyond itself and brings a ray of hope into the
\ndarkness of our fallen existence. <\/p>\n

And at once a first question arises
\n\t\u2014is this world an un
\nchanging succession of the same phenomena always or is there in it an evolutionary urge, an evolutionary fact, a ladder of
\nascension somewhere from an original apparent Inconscience to a more and more developed consciousness, from each development still ascending, emerging on highest heights not yet within our normal reach? If so, what is the sense, the fundamental principle, the logical issue of that progression? Everything seems to point to such a progression as a fact
\n\t\u2014to a spiritual and not merely a physical evolution. Here too there is a justifying line of spiritual experience in which we discover
\nthat the Inconscience from which all starts is apparent only, for in it there is an involved Consciousness with endless possibilities, a consciousness not limited but cosmic and infinite, a concealed and self-imprisoned Divine, imprisoned in Matter
\nbut with every potentiality held in its secret depths. Out of this  <\/p>\n

 <\/p>\n

\n\t\t\tPage <\/font>\u2013 254<\/font><\/p>\n

\n

apparent Inconscience each potentiality is revealed in its turn, first organised Matter concealing the indwelling Spirit, then Life
\nemerging in the plant and associated in the animal with a growing Mind, then Mind itself evolved and organised in Man. This
\nevolution, this spiritual progression \u2014does it stop short here in the imperfect mental being called Man? Or is the secret of it
\nsimply a succession of rebirths whose only purpose or issue is to labour towards the point at which it can learn its own futility,
\nrenounce itself and take its leap into some original unborn Existence or Non-Existence? There is at least the possibility, there
\ncomes at a certain point the certitude that there is a far greater consciousness than what we call Mind, and that by ascending
\nthe ladder still farther we can find a point at which the hold of the material Inconscience, the vital and mental Ignorance ceases;
\na principle of consciousness becomes capable of manifestation which liberates not partially, not imperfectly, but radically and
\nwholly this imprisoned Divine. In this vision each stage of evolution appears as due to the descent of a higher and higher
\nPower of consciousness, raising the terrestrial level, creating a new stratum, but the highest yet remain to descend and it is by
\ntheir descent that the riddle of terrestrial existence will receive its solution and not only the soul but Nature herself find her
\ndeliverance. This is the Truth which has been seen in flashes, in more and more entirety of its terms by the line of seers whom
\nthe Tantra would call the hero-seekers and the divine seekers and which may now be nearing the point of readiness for its full
\nrevelation and experience. Then whatever be the heavy weight of strife and suffering and darkness in the world, yet if there is
\nthis as its high result awaiting us, all that has gone before may not be counted too great a price by the strong and adventurous
\nfor the glory that is to come. At any rate the shadow lifts; there is a Divine Light that leans over the world and is not only a
\nfar-off incommunicable Lustre. <\/p>\n

\n\tIt is true that the problem still remains why all this that yet is should
\n\thave been necessary \u2014those crude beginnings, this long, dark and stormy
\n\tpassage \u2014why should the heavy and tedious price be demanded, why should evil
\n\tand suffering ever have been <\/p>\n

 <\/p>\n

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\n

\n

there? For to the how of the fall into the Ignorance as opposed to the why, as to the effective cause, there is a substantial agreement
\nin all spiritual experience. It is the division, the separation, the principle of isolation from the Permanent and One that brought
\nit about; it is because the ego set up for itself in the world affirming its own desire and self-affirmation in preference to
\nits unity with the Divine and its oneness with all; it is because instead of the one supreme Force, Wisdom, Light determining
\nthe harmony of all forces each Idea, Force, Form of things was allowed to work itself out as far as it could in the mass of infinite
\npossibilities by its separate will and inevitably in the end by conflict with others. Division, ego, the imperfect consciousness
\nand groping and struggle of a separate self-affirmation are the effective cause of the suffering and ignorance of this world.
\nOnce consciousnesses separated from the One Consciousness, they fell inevitably into ignorance and the last result of ignorance was Inconscience; from a dark immense Inconscient this material world arises and out of it a soul that by evolution
\nis struggling into consciousness, attracted towards the hidden Light, ascending but still blindly towards the lost Divinity from
\nwhich it came. <\/p>\n

But why should this have happened at all? One common
\nway of putting the question and answering it ought to be eliminated from the first,
\n\t\u2014the human way and its ethical revolt and
\nreprobation, its emotional outcry. For it is not, as some religions suppose, a supra-cosmic, arbitrary, personal Deity himself altogether uninvolved in the fall who has imposed evil and suffering on creatures made capriciously by his fiat. The Divine we know
\nis an Infinite Being in whose infinite manifestation these things have come \u2014it is the Divine itself that is here, behind us, pervading the manifestation, supporting the world with its oneness; it is the Divine that is in us upholding itself the burden of the fall
\nand its dark consequence. If above it stands for ever in its perfect Light, Bliss and Peace, it is also here; its Light, Bliss and Peace
\nare secretly here supporting all; in ourselves there is a spirit, a central presence greater than the series of surface personalities
\nwhich, like the supreme Divine itself, is not overborne by the   <\/p>\n

 <\/p>\n

\n\t\t\tPage <\/font>\u2013 256<\/font><\/p>\n

\n

fate they endure. If we find out this Divine within us, if we know ourselves as this spirit which is of one essence and being
\nwith the Divine, that is our gate of deliverance and in it we can remain ourselves even in the midst of this world’s disharmonies,
\nluminous, blissful and free. That much is the age-old testimony of spiritual experience. <\/p>\n

But still what is the purpose and origin of the disharmony
\n\u2014why came this division and ego, this world of a painful evolution? Why must this evil and sorrow enter into the divine Good, Bliss and Peace? It is hard to answer to the human intelligence
\non its own level, for the consciousness to which the origin of this phenomenon belongs and to which it stands as it were automatically justified in a supra-intellectual knowledge, is a cosmic and not an individualised human intelligence; it sees in larger spaces,
\nit has another vision and cognition, other terms of consciousness than human reason and feeling. To the human mind one might
\nanswer that while in itself the Infinite might be free from those perturbations, yet once manifestation began infinite possibility
\nalso began and among the infinite possibilities which it is the function of the universal manifestation to work out, the negation, the apparent effective negation \u2014with all its consequences \u2014of the Power, Light, Peace, Bliss was very evidently one. If it is
\nasked why even if possible it should have been accepted, the answer nearest to the Cosmic Truth which the human intelligence
\ncan make is that in the relations or in the transition of the Divine in the Oneness to the Divine in the Many, this ominous possible
\nbecame at a certain point an inevitable. For once it appears it acquires for the Soul descending into evolutionary manifestation
\nan irresistible attraction which creates the inevitability \u2014an attraction which in human terms on the terrestrial level might be
\ninterpreted as the call of the unknown, the joy of danger and difficulty and adventure, the will to attempt the impossible, to work
\nout the incalculable, the will to create the new and uncreated with one’s own self and life as the material, the fascination of
\ncontradictories and their difficult harmonisation \u2014these things translated into another supraphysical,
\nsuperhuman conscious ness, higher and wider than the mental, were the temptation
\nthat<\/p>\n

 <\/p>\n

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\n

\n

led to the fall. For to the original being of light on the verge of the descent the one thing unknown was the depths of the abyss,
\nthe possibilities of the Divine in the Ignorance and Inconscience. On the other side from the Divine Oneness a vast acquiescence,
\ncompassionate, consenting, helpful, a supreme knowledge that this thing must be, that having appeared it must be worked out,
\nthat its appearance is in a certain sense part of an incalculable infinite wisdom, that if the plunge into Night was inevitable the
\nemergence into a new unprecedented Day was also a certitude, and that only so could a certain manifestation of the Supreme
\nTruth be effected \u2014by a working out with its phenomenal opposites as the starting-point of the evolution, as the condition laid
\ndown for a transforming emergence. In this acquiescence was embraced too the will of the great Sacrifice, the descent of the
\nDivine itself into the Inconscience to take up the burden of the Ignorance and its consequences, to intervene as the Avatar and
\nthe Vibhuti walking between the double sign of the Cross and the victory towards the fulfilment and deliverance. A too imaged
\nrendering of the inexpressible Truth? but without images how to present to the intellect a mystery far beyond it? It is only when
\none has crossed the barrier of the limited intelligence and shared in the cosmic experience and the knowledge which sees things
\nfrom identity that the supreme realities which lie behind these images \u2014images corresponding to the terrestrial fact
\n\u2014assume
\ntheir divine forms and are felt as simple, natural, implied in the essence of things. It is by entering into that greater consciousness
\nalone that one can grasp the inevitability of its self-creation and its purpose. <\/p>\n

This is indeed only the Truth of the manifestation as it presents itself to the consciousness when it stands on the border line between Eternity and the descent into Time where the relation between the One and the Many in the evolution is self
\ndetermined, a zone where all that is to be is implied but not yet in action. But the liberated consciousness can rise higher where
\nthe problem exists no longer and from there see it in the light of a supreme identity where all is predetermined in the automatic self-existent truth of things and self-justified to an absolute   <\/p>\n

 <\/p>\n

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\n

 consciousness and wisdom and absolute Delight which is behind all creation and non-creation and the affirmation and negation
\nare both seen with the eyes of the ineffable Reality that delivers and reconciles them. But that knowledge is not expressible to
\nthe human mind; its language of light is too undecipherable, the light itself too bright for a consciousness accustomed to the
\nstress and obscurity of the cosmic riddle and too entangled in it to follow the clue or to grasp the secret. In any case, it is
\nonly when we rise in the spirit beyond the zone of the darkness and the struggle that we enter into the full significance of it and
\nthere is a deliverance of the soul from its enigma. To rise to that height of liberation is the true way out and the only means of
\nthe indubitable knowledge. <\/p>\n

But that liberation and transcendence need not necessarily
\nimpose a disappearance, a sheer dissolving cut from the manifestation; it can prepare a liberation into action of the highest
\nKnowledge and an intensity of Power that can transform the world and fulfil the evolutionary urge. It is an ascent from which
\nthe return is no longer a fall but a winged or self-sustained descent of light, force and Ananda. <\/p>\n

It is what is inherent in force of being that manifests as becoming; but what the manifestation shall be, its terms, its
\nbalance of energies, its arrangement of principles depends on the consciousness which acts in the creative force, on the power
\nof consciousness which being delivers from itself for manifestation. It is in the nature of being to be able to grade and
\nvary its powers of consciousness and determine according to the grade and variation its world or its degree and scope of self
\nrevelation. The manifested creation is limited by the power to which it belongs and sees and lives according to it and can only
\nsee more, live more powerfully, change its world by opening or rising towards or making descend a greater power of con
\nsciousness that was above it. This is what is happening in the evolution of consciousness in our world, a world of inanimate
\nmatter producing under the stress of this necessity a power of life, a power of mind which bring into it new forms of creation
\nand still labouring to produce, to make descend into it some  <\/p>\n

 <\/p>\n

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\n

\n

supramental power. It is farther an operation of creative force which moves between two poles of consciousness. On one side
\nthere is a secret consciousness within and above which contains in it all potentialities
\n\u2014there eternally manifest, here awaiting
\ndelivery \u2014of light, peace, power and bliss. On the other side there is another outward on the surface and below that starts
\nfrom the apparent opposite of unconsciousness, inertia, blind stress, possibility of suffering and grows by receiving into itself
\nhigher and higher powers which make it always recreate its manifestation in larger terms, each new-creation of this kind
\nbringing out something of the inner potentiality, making it more and more possible to bring down the Perfection that waits above.
\nAt last the line will be crossed that will make possible the entire reversion and the manifestation in the terms of ensouled Matter
\nof That which is above. As long as the outward personality we call ourselves is centred in the lower powers of consciousness,
\nthe riddle of its own existence, its purpose, its necessity is to it an insoluble enigma; if something of the truth is at all conveyed
\nto this outward mental man, he but imperfectly grasps it and perhaps misinterprets and misuses and mislives it. His true staff
\nof walking is made more of a fire of faith than any ascertained and indubitable light of knowledge. It is only by rising toward
\na higher consciousness beyond the line and therefore superconscient now to him that he can emerge from his inability and
\nhis ignorance. His full liberation and enlightenment will come when he crosses the line into the light of a new superconscient
\nexistence. That is the transcendence which was the object of aspiration of the mystics and the spiritual seekers. <\/p>\n

But in itself this would change nothing in the creation here; the evasion of a liberated soul from the world makes to that
\nworld no difference. But this crossing of the line if turned not only to an ascending but to a descending purpose would mean
\nthe transformation of the line from what it now is, a lid, a barrier, into a passage for the higher powers of consciousness of
\nthe Being now above it. It would mean a new creation on earth, a bringing in of the ultimate powers which would reverse the
\nconditions here, in as much as that would produce a creation  <\/p>\n

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\n

 raised into the full flood of spiritual and supramental light in place of one emerging into a half-light of mind out of a darkness
\nof material inconscience. It is only in such a full flood of the realised spirit that the embodied being could know, in the sense
\nof all that was involved in it, the meaning and temporary necessity of his descent into the darkness and its conditions and at
\nthe same time dissolve them by a luminous transmutation into a manifestation here of the revealed and no longer of the veiled
\nand disguised or apparently deformed Divine. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

I suppose you have not read my “Riddle of This World”,1 but it is a similar solution I put there.
\nX<\/i>‘s way of putting it is a
\ntrifle too “Vedantic-Theistic” \u2014in my view it is a transaction between the One and the Many. In the beginning it was you (not
\nthe human you who is now complaining but the central being) which accepted or even invited the adventure of the Ignorance;
\nsorrow and struggle are a necessary consequence of the plunge into the Inconscience and the evolutionary emergence out of it.
\nThe explanation is that it had an object, the eventual play of the Divine Consciousness and Ananda not in its original transcendence but under conditions for which the plunge into the Inconscience was necessary. It is fundamentally a cosmic problem and can be understood only from the cosmic consciousness. If you want a solution which will be agreeable to the human
\nmind and feelings, I am afraid there is none. No doubt if human beings had made the universe, they would have done much
\nbetter; but they were not there to be consulted when they were made. Only your central being was there and that was much
\nnearer in its temerarious foolhardiness to Vivekananda’s or X<\/i>‘s than to the repining prudence of your murmuring and trembling
\nhuman mentality of the present moment \u2014otherwise it would never have come down into the adventure. Or perhaps it did
\nnot realise what it was in for? It is the same with the wallowers <\/p>\n

 <\/p>\n

   
\n\t1 The preceding letter was published under the heading
\n<\/i>“The Riddle of This World”
\nin a book of the same name in 1933. \u2014Ed.<\/i><\/font><\/p>\n

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\n

under their cross. Even now they wallow because something in them likes the wallowing and bears the cross because something
\nin them chooses to suffer. So? <\/p>\n

 <\/p>\n

\n\tThe Disharmonies of Earth
\n<\/a>
\n<\/b><\/p>\n

 <\/p>\n

That brings me to your second question2 about the missing Harmony and the actual disharmonies of earth, a dissonance
\nout of which like most people you build a justification for a saving flight towards Nirvana,
\n\u2014although in the true theory of
\nMayavada harmony and disharmony are of equal value or rather equal non-value: for the glory of Heaven and the joy of the gods
\nare as much an illusion and, if anything, a greater illusion than any ugliness of life or redundancy of human suffering. But I
\nagree with you that disharmony is what is the matter with the world here and it is harmony that is the one thing desirable.
\nThen the whole question is whether harmony is intended to be found or not or whether the very nature and condition and
\ngrain of life is a disharmony that, because the very root of life is ego and division, is incurable. The Mayavadin contends that
\nit is; Buddha also decided that the only way out of suffering and disharmony was out of life into the permanence or perhaps
\nthe nothingness of Nirvana. But the question is whether what is now is the base of existence or only a temporary phase of
\nexistence here. Is life radically just an expression of ego and division? and is there nothing else, is there not behind it the
\nunity of the Divine? and cannot it be brought out, \u2014cannot we get rid in the end of the little things on the surface and express
\nthese greater things behind it? If, as spiritual experience shows us, the unity of the Divine is there at the very base and if as
\nboth ancient and modern knowledge declare, there has been a spiritual evolution from down upwards,
\n\u2014though the modern
\nspeaks only of an evolution of the body with the consciousness <\/p>\n

 <\/p>\n

 
\n\t 2 The first question of the correspondent concerned “the results of the manifestation<\/i>
\nof a new supramental principle in the earth-consciousness”. See Sri Aurobindo’s letters<\/i>
\nbeginning “There is not much profit” and “As I have said” on pages 280 \u00ad 84.
\n\u2014Ed.<\/i>
\n <\/font>  <\/p>\n

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\n

 depending on it and the ancient, as in the Tantras, only of a spiritual evolution of the soul from vegetable life-form to the
\nhuman mind-life, \u2014then there is no reason why this spiritual evolution should not arrive beyond its present incomplete and
\ntherefore still disharmonious consciousness in man to its logical consummation, an expression of the Divine. There is not only
\nno reason why it should not, but such an arrival is inevitably pointed to both by the logic of reason and the gaze of intuition.
\nNot only so, but the first step towards solution has been taken by the Yogin’s extension of consciousness beyond ego and division;
\nspiritual experience has shown that the embodied soul can arrive beyond ego and division to consciousness governed by the unity
\nof the one Self or the Divine; and the existence of the Jivanmukta proves that one can thus exceed ego and division and yet live
\nand act, so that life in the Divine is not an imagination or a fable. <\/p>\n

The ascension above ego and division is no doubt only a first step achieved in rare individuals, but in evolution it is the
\nfirst step which counts and makes all the rest possible. Also, no doubt, to stand above an egoistic and divided world and act
\non it from the egoless heights of the spirit is not enough \u2014a power is needed and a process,
\n\u2014the descent of a power that
\ncan bring harmony because in its nature it is at once superior, fundamental and comprehensive and a discovery of the process
\nthat fits the power. All achievement in embodied life has been made possible by the discovery of the necessary power and the
\neffective process. It must so also be done in the achievement of harmony in a still discordant earth-nature. <\/p>\n

\nIs there any conclusive reason for declaring such an achievement or spiritual
\nevolution impossible? The only argument you advance amounts to this only that it
\nhas not been done yet and that shows that it cannot be done. That reasoning has
\nnot much value. It is the usual logic of the physical intellect which is bound
\nby what is and believes that to be definitive. It has been used against all new
\nor yet unaccomplished ideas or achievements and, when they have been
\naccomplished, still urged against their successors. The physical mind always
\ncomes in with its fixed line <\/p>\n

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\n

of the present and “No farther” and when the fixed line of the present is unfixed and overpassed, it again erects a new line
\nand cries “No farther”. If an “elemental” who had attained to the physical mind had been present at the different stages of
\nthe earth-history he would have argued like that. When only matter was there and there was no life, if told that there would
\nsoon be life on earth embodied in matter, he would have cried out, “What is that? It is impossible, it cannot be done. Life is
\npossible only in a subtle body. It has never been and never will be embodied in gross matter. What, this mass of electrons, gases,
\nchemical elements, this heap of mud and water and stones and inert metals, how are you going to get life in that? Will the metal
\nwalk? can the stone live? will you take mud and water and make out of it a body that can move, feel, act, desire?” But life came
\nin spite of the impossibility and living forms were developed \u2014plant and tree and living bodies were built out of the protoplasm
\nand molecule; some ingenious force or being evolved slowly out of that through millions of years with an amazing patience, using
\nchemical and biological elements alike, gene and gland and heart and brain and nerve and cell and living tissue and the animal
\nwalked and bounded and man arose evolving through tens of thousands, perhaps millions of years in the body of an erect
\ntwo-footed animal. There again the physical-minded elemental would have intervened and cried out, “What is this that is being
\nattempted? No, no, impossible. Such a thing has never been done. Reflexes, memories, associations, instinctive combinations
\nof life and action, these things of course are possible; but reason, intelligent will, conscious planning and creation, art, poetry,
\nphilosophy in this savage shambling creature? An animal cannot evolve powers and activities which have never been possessed
\nexcept by the gods and the Asuras. How can this material animal organism ever be capable of such a [incomplete<\/i>]
\n   <\/p>\n

 <\/p>\n

\n

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Part Three   The Evolutionary Process and the Supermind        Section One   The Supramental Evolution      Chapter One   The Problem…<\/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-2651","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\/2651","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=2651"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2651\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2651"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2651"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2651"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}