{"id":3875,"date":"2013-07-13T01:51:54","date_gmt":"2013-07-13T01:51:54","guid":{"rendered":"http:\/\/localhost\/?p=3875"},"modified":"2013-07-13T01:51:54","modified_gmt":"2013-07-13T01:51:54","slug":"18-11-may-1955-vol-07-questions-and-answers-volume-07","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/07-questions-and-answers-volume-07\/18-11-may-1955-vol-07-questions-and-answers-volume-07","title":{"rendered":"-18_11 May 1955.htm"},"content":{"rendered":"\n\n
\n
\n


\n11 May 1955 <\/font> <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

This talk is
\nbased upon Bases of Yoga, Chapter 5, <\/font> <\/span><\/p>\n

\u201cPhysical
\nConsciousness, etc.\u201d. <\/font> <\/span><\/p>\n

\n <\/font><\/span><\/p>\n

Who
\nis going to ask questions today? <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Sweet
\nMother, how can we make the body immune to every attack? <\/i><\/span><\/p>\n

 <\/span><\/p>\n

Well,
\nSri Aurobindo has written it later, hasn’t he? He says that only the descent of
\nthe supramental Force can make the body immune to every attack. He says that
\notherwise it is only momentary and that it doesn’t always work. He says that it
\ncan be practically immune but not absolutely so; and to be absolutely so, it is
\nonly by transforming the nature as it is into a supramental nature that one can
\nmake the body absolutely immune to all attacks. <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Sweet
\nMother, is the subconscient stronger than the mind, vital and physical? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

What
\ndo you mean by stronger? <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Here
\nit is written\u2026<\/i><\/span><\/p>\n

 <\/span><\/p>\n

It
\nhas a greater power. Well, just because it is subconscient it is everywhere,
\neverything seems steeped in the subconscient. And so, \u201csubconscient\u201d means half
\nconscious: not conscious and not unconscious. It is just between the two; it is
\nlike that, half-way; so things slide down into it, one doesn’t know that they
\nare there, and from there they act; and it is because one doesn’t know that
\nthey are there that they can remain there. There are many things which one
\ndoesn’t wish to keep and drives <\/span><\/p>\n

\nPage \u2013 143<\/font><\/span><\/p>\n

<\/p>\n
\n

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

out
\nfrom the active consciousness, but they go down there, hide there, and because
\nit is subconscious one doesn’t notice them; but they haven’t gone out
\ncompletely, and when they have a chance to come up again, they come up. For
\nexample, there are bad habits of the body, in the sense that the body is in the
\nhabit of upsetting its balance – we call that falling ill, you know; but still,
\nthe functioning becomes defective through a bad habit. You manage by
\nconcentrating the Force and applying it on this defect, to make it disappear
\nbut it doesn’t disappear completely, it enters the subconscient. And then, when
\nyou are off your guard, when you stop paying attention properly and preventing
\nit from showing itself, it rises up and comes out. You thought for months
\nperhaps or even for years, you thought you were completely rid of a certain
\nkind of illness which you suffered from, and you no longer paid any attention,
\nand suddenly one day it returns as though it had never gone; it springs up
\nagain from the subconscient and unless one enters into this subconscient and
\nchanges things there, that is, unless one changes the subconscient into the
\nconscient, it always happens like this. And the method is to change the
\nsubconscient into the conscient \u2013 if each thing that rises to the surface
\nbecomes conscious, at that moment it must be changed. There is a more direct
\nmethod still: it is to enter the subconscient in one’s full consciousness and
\nwork there, but this is difficult. Yet so long as this is not done, all the
\nprogress one has made \u2013 I mean physically, in one’s body – can always be
\nundone. <\/span><\/p>\n

(Mother turns to a child<\/i>) You
\nare sleeping? Almost! <\/span><\/p>\n

No questions?\u2026 You? Nothing! <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Sweet
\nMother, when one sees an illness coming, how can one stop it? <\/i><\/span><\/p>\n

 <\/span><\/p>\n

Ah!
\nFirst of all, you must not want it and nothing in the body must want it. You
\nmust have a very strong will not to be ill. This is the first condition.
\n <\/span><\/p>\n

\nPage \u2013 144<\/font><\/span><\/p>\n

<\/p>\n
\n

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

The second condition is to call the light, a light of equilibrium, a
\nlight of peace, quietude and balance, and to push it into all the cells of the
\nbody, enjoining them not to be afraid, because that again is another condition.
\n<\/span><\/p>\n

First, not to want to be ill, and then not to be afraid of illness. You
\nmust neither attract it nor tremble. You must not want illness at all. But you
\nmust not because of fear not want it; you must not be afraid; you must have a
\ncalm certitude and a complete trust in the power of the Grace to shelter you
\nfrom everything, and then think of something else, not be concerned about this
\nany longer. When you have done these two things, refusing the illness with all
\nyour will and infusing a confidence which completely eliminates the fear in the
\ncells of the body, and then busying yourself with something else, not thinking
\nany longer about the illness, forgetting that it exists\u2026 there, if you know how
\nto do that, you may even be in contact with people who have contagious
\ndiseases, and yet you do not catch them. But you must know how to do this. <\/span><\/p>\n

Many people say, \u201cOh, yes, here I am not afraid.\u201d They don’t have any
\nfear in the mind, their mind is not afraid, it is strong, it is not afraid; but
\nthe body trembles, and one doesn’t know it, because it is in the cells of the
\nbody that the trembling goes on. It trembles with a terrible anxiety and this
\nis what attracts the illness. It is there that you must put the force and the
\nquietude of a perfect peace and an absolute trust in the Grace. And then,
\nsometimes you are obliged to drive away with a similar force in your thought
\nall suggestions that after all, the physical world is full of illnesses, and
\nthese are contagious, and because one was in contact with somebody who is ill,
\none is sure to catch it, and then, that the inner methods are not\u00a0 <\/span>powerful enough to act on the physical, and
\nall kinds of stupidities of which the air is full. These are collective
\nsuggestions which are passed on from one person to another by everybody. And if
\nby chance there are two or three doctors, then it becomes terrible. (Laughter<\/i>) <\/span>
\n <\/span><\/p>\n

\nPage \u2013 145<\/font><\/span><\/p>\n

<\/p>\n
\n

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

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>When
\nSri Aurobindo says that illness comes from outside, what exactly is it that
\ncomes? <\/i><\/span><\/p>\n

 <\/span><\/i><\/span><\/p>\n

It
\nis a kind of vibration made up of a mental suggestion, a vital force of
\ndisorder and certain physical elements which are the materialisation of the
\nmental suggestion and the vital vibration. And these physical elements can be
\nwhat we have agreed to call germs, microbes, this and that and many other
\nthings. <\/span><\/p>\n

It may be accompanied by a sensation, may be accompanied by a taste, also
\nby a smell, if one has very developed subtle senses. There are these formations
\nof illness which give a special taste to the air, a special smell or a slight
\nspecial sensation. <\/span><\/p>\n

People have many senses which are asleep. They are
\nterribly tamasic. If all the senses they possess were awake, there are many
\nthings they would perceive, which can just pass by without anyone suspecting
\nanything. <\/span><\/p>\n

For example, many people have a certain kind of
\ninfluenza at the moment. It is very wide-spread. Well, when it comes close, it
\nhas a special taste, a special smell, and it brings you a certain contact
\n(naturally not like a blow), something a little more subtle, a certain contact,
\nexactly as when you pass your hand over something, backwards over some
\nmaterial\u2026 You have never done that? The material has a grain, you know; when
\nyou pass your hand in the right direction or when you pass it like this (gesture<\/i>), well, it makes you\u2026 it is
\nsomething that passes over your skin, like this, backwards. But naturally, I
\ncan tell you, it doesn’t come like a staggering blow. It is very subtle but
\nvery clear. So if you see that, you can very easily\u2026<\/span><\/p>\n

Besides, there is always a way of isolating oneself by
\nan atmosphere of protection, if one knows how to have an extremely quiet
\nvibration, so quiet that it makes almost a kind of wall around you. \u2013 But all
\nthe time, all the time one is vibrating in response to vibrations which come
\nfrom outside. If you become aware of this, all the time there is something
\nwhich does this (gesture<\/i>), like this,
\nlike this, like this (gestures<\/i>),
\nwhich <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 146<\/font><\/span><\/p>\n

<\/p>\n
\n

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

responds
\nto all the vibrations coming from outside. You are never in an absolutely quiet
\natmosphere which emanates from you, that is, which comes from inside outward
\n(not something which comes from outside within), something which is like an
\nenvelope around you, very quiet, like this \u2013 and you can go anywhere at all and
\nthese vibrations which come from outside do not begin to do this (gesture<\/i>) around your atmosphere.<\/span><\/p>\n

If you could see that kind of dance, the dance of vibrations which is
\nthere around you all the time, you would see, would understand well what I
\nmean. <\/span><\/p>\n

For example, in a game, when you play, it is like this (gesture<\/i>), and then it is like the
\nvibrations of a point, it goes on increasing, increasing and increasing until
\nsuddenly, crash!\u2026 an accident. And it is a collective atmosphere like that; we
\ncome and see it, you are in the midst of a game \u2013 basketball or football or any
\nother \u2013 we feel it, see it, it produces a kind of smoke around you (those
\nvapours of heat which come at times, something like that), and then it takes on
\na vibration like that, like that, more and more, more and more, more and more
\nuntil suddenly the equilibrium is broken: someone breaks his leg, falls down,
\nis hit on the mouth by a ball, etc. And one can foretell beforehand that this
\nis going to happen when it is like that. But nobody is aware of it. <\/span><\/p>\n

Yet, even in less serious cases, each one of you individually has around
\nhim something which instead of being this very individual and very calm
\nenvelope which protects you from all that you don’t want to receive\u2026 I mean,
\nyour receptivity becomes deliberate and conscious, otherwise you do not
\nreceive; and it is only when you have this conscious extremely calm atmosphere,
\nand as I say, when it comes from within (it is not something that comes from
\noutside), it is only when it’s like this that you can go with impunity into
\nlife, that is, among others and in all the circumstances of every minute\u2026<\/span><\/p>\n

Otherwise if there is something bad to be caught, for example, anger,
\nfear, an illness, some uneasiness, you are sure to <\/span><\/p>\n

\nPage \u2013 147<\/font><\/span><\/p>\n

<\/p>\n
\n

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

catch
\nit. As soon as it starts doing this (gesture<\/i>),
\nit is as though you called all similar vibrations to come and get hold of you. <\/span><\/p>\n

What is to be wondered at is the unconsciousness with which men go
\nthrough life; they don’t know how to live, there’s not one in a million who
\nknows how to live, and they live like that somehow or other, limping along,
\nmanaging, not managing; and all that for them, bah! What is it? Things that
\nhappen. <\/span><\/p>\n

They don’t know how to live. All the same one should learn how to live.
\nThat’s the first thing one ought to teach children: to learn how to live. I
\nhave tried but I don’t know if I have succeeded very much. I have told you all
\nthese things very often, I think, haven’t I? Haven’t I? <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Yes.
\n<\/i><\/span><\/p>\n

 <\/span><\/p>\n

That’s
\nall? Still another question? <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Sweet
\nMother, I did not understand the last part. <\/i><\/span><\/p>\n

 <\/span><\/p>\n

The
\nlast part speaks of the Supermind, doesn’t it? <\/span><\/p>\n

Ah, yes, you mean you did not understand the difference between yogic
\nforces and the supramental nature. But Sri Aurobindo explains it. <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>I
\ndid not understand. <\/i><\/span><\/p>\n

 <\/span><\/p>\n

In
\nthe outer consciousness, mental and physical \u2013 corporal \u2013 in order to get a
\nresult like the one we were speaking about just now (for example, to have a
\nprotective personal atmosphere which can keep you safe from any undesirable
\ncontact), you must have the yogic force, that is, the force given by the
\npractice of yoga; whereas if your body were supramentalised, if it had the
\nsupramental nature instead of the ordinary physical nature, there would be no
\nneed of the intervention of any yogic knowledge or any yogic force to protect
\nyou, because you
\n <\/span><\/p>\n

\nPage \u2013 148<\/font><\/span><\/p>\n

<\/p>\n
\n

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

would
\nbe quite naturally protected by the very fact of this supramental nature.
\nThat’s what Sri Aurobindo says. <\/span><\/p>\n

But the supramental nature in the body is something yet to be realised.
\nIn the physical consciousness it is possible but in the body, not yet. <\/span><\/p>\n

Besides, Sri Aurobindo has told us that it would take three hundred
\nyears, so we have time to wait. We must only learn to wait, learn to last it
\nout. <\/span><\/p>\n

That’s all? <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Sweet
\nMother, how can one transform pain into forms of pleasure? <\/i><\/span><\/p>\n

 <\/span><\/p>\n

Ah!
\nBut that’s not something to be done, my children. I shall certainly not give
\nyou the method! It is a perversion. <\/span><\/p>\n

The first thing and the most indispensable is to nullify the pain by
\ncutting the connection. You see, one becomes conscious of the pain because it
\nis there. <\/span><\/p>\n

For example, you have cut your finger, there’s a nerve that has been
\naffected, and so the nerve quickly goes to tell the brain, up there, that
\nsomething has happened which is wrong, here. That is what gives you the pain to
\nawaken your attention, to tell you: \u201cYou know, there’s something wrong.\u201d Then
\nthe thought immediately feels anxious: \u201cWhat is wrong? Oh! How it hurts\u201d, etc.,
\netc. \u2013 then returns to the finger and tries to arrange what is not yet
\ndestroyed. Usually one puts a small bandage. But in order not to have the pain,
\nif it hurts very much, you must quite simply cut the connection by thought,
\nsaying to the nerve, \u201cNow remain quiet, you have done your work, you have
\nwarned me, you don’t need to say anything any longer; ploff! I am stopping
\nyou.\u201d And when you do it well, you suffer no longer, it is finished, you stop
\nthe pain completely. That is the best thing. It is infinitely preferable to
\ntelling yourself that it is painful. <\/span><\/p>\n

I knew someone who had\u2026 I don’t know if you have ever
\n <\/span><\/p>\n

\nPage \u2013 149<\/font><\/span><\/p>\n

<\/p>\n
\n

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

had
\nan ingrowing nail \u2013 an ingrowing nail means a nail which enters the skin, it
\nhurts very much when it is in the foot; it grows into the skin; so naturally,
\nespecially if one wears tight shoes, it hurts very much. Well, I knew a boy who
\nstarted pressing his nail, like this (gesture<\/i>),
\nwith the idea that pain is simply an incapacity to bear certain intensities of
\nvibrations, you see; so he went beyond the measure, and in fact he pressed, it
\nhurt abominably at first, he pressed until his hurt was changed into a kind of
\npleasure, and this succeeded very well. <\/span><\/p>\n

If you have some pain, and you give yourself much more pain still, then
\nfinally there’s a moment when you either faint away (people who are a little
\nweak and not very enduring faint) or else it changes into pleasure; but this is
\nnot recommendable. I am just telling you that it can be done. I saw a boy – he
\nwas twelve – who was doing that, and he was doing it very deliberately, very
\nconsciously. He had never heard of yoga but he had found it out all by himself.
\nBut this is not recommendable because his toe became worse. This didn’t make it
\nbetter at all. <\/span><\/p>\n

But my own method which consists in saying to the nerve, \u201cNow you have
\ndone your job, keep quiet, you don’t need to tell me anything more\u201d, is much
\nbetter. One cuts it and then it’s over.<\/span><\/p>\n

When one has a very bad toothache (I don’t know if you have a toothache
\nsometimes or not; a toothache hurts terribly because the nerve is quite, quite
\nclose to the brain, so it doesn’t lose its intensity on the way, it is very
\ndirect and hurts very much), the best way – in fact there’s no other – the best
\nway is to cut it: \u201cIt is good, you have done your work, you told me that
\nsomething was wrong there, that’s enough, don’t move now.\u201d And one cuts, cuts
\nit like this (gesture<\/i>), cuts the
\nconnection, it doesn’t transmit again. Naturally you must think of something
\nelse. If afterwards you start saying, \u201cDo I still have the pain?\u2026\u201d (Laughter<\/i>) <\/span>
\n <\/span><\/p>\n

\nPage \u2013 150<\/font><\/span><\/p>\n

<\/p>\n
\n

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

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Mother,
\nhere Sri Aurobindo has said that pain is a degradation of an original Ananda\u2026<\/i><\/span><\/p>\n

 <\/span><\/i><\/p>\n

Yes,
\nbut everything, everything is a degradation. He has said, pleasure also.
\nPleasure and pain are equally a degradation of Ananda. Besides, the capacity
\nfor balance of the human physical consciousness is very small. If you have a
\npleasure which you push a little too far, whatever it may be, it immediately
\nbecomes a pain – whatever it may be. And there is always a place where one no
\nlonger knows whether it is a pleasure or a pain, it can as well be this or
\nthat. But wait a bit, eat something that’s too sweet and you will see the
\neffect. At first you say that it’s very good, then suddenly it becomes
\nsomething which\u2026 oh! it is almost unbearable. For everything it is like that,
\nfor everything. They are very close relations, you see. <\/span><\/p>\n

That’s all? You still have something to ask? <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Mother,
\nthere are periods when there is a collective illness in the Ashram\u2026<\/i><\/span><\/p>\n

 <\/span><\/p>\n

Yes,
\nnot only in the Ashram. Unfortunately, first it comes in the town and then
\nsomeone very kindly\u2026 people who spend their time frequenting the town, you see,
\nbring it along here, and then here people are like Panurge’s sheep, when
\nthere’s one who has caught it, it is considered smart, it is an elegance,
\neverybody catches it.  <\/span><\/p>\n

(Silence<\/i>)<\/span><\/p>\n

 What
\ndid you want to ask? <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>I
\nwanted to ask why it is\u2026<\/i><\/span><\/p>\n

 <\/span><\/p>\n

Why?
\nThere! I have answered you. <\/span><\/p>\n

Spirit of imitation! Panurge’s sheep!
\n <\/span><\/p>\n

\nPage \u2013 151<\/font><\/span><\/p>\n

<\/p>\n
\n

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

Do you know what Panurge’s sheep are? You don’t? Oh! It is\u2026 I think the
\nfirst story\u2026 I don’t know if he took it from old traditions, it is possible,
\nbut still\u2026 you have heard of Rabelais? Yes? Well, it was told in France by
\nRabelais in a book \u2013 it is\u2026 (Mother turns
\nto Pavitra, who doesn’t know, then to Nolini) Perhaps Nolini knows! <\/i><\/span><\/p>\n

 <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>(Nolini) \u201cPantagruel<\/i>\u201d. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cPantagruel\u201d!
\nWell, I know nothing about it. It is one of the famous books of Rabelais\u2026 which
\nI haven’t read, besides\u2026 but he tells the story of a flock of sheep which were
\ntransported on a boat and then\u2026 I don’t know whether it did so deliberately or
\nit happened by chance, I don’t remember this now because I have read the story
\nas told by several different persons\u2026 I mean, there are even old Hindu
\ntraditions like this, I think, there are Persian stories like this, there are
\nArab stories like this; so I don’t exactly know what Rabelais has said;
\nhowever, the story goes like this: <\/span><\/p>\n

For some reason or other one of the sheep falls from the boat into the
\nsea, and all the rest follow one after another (Laughter<\/i>). Because one has gone over, all rush headlong into the
\nwater. So it has become famous. They are called Panurge’s sheep. <\/span><\/p>\n

But there is only one way, it is to do as I said, it is the individual
\natmosphere, calm, luminous, quiet\u2026 Then one no longer becomes the sheep of
\nPanurge. <\/span><\/p>\n

There we are, my children. That’s all? <\/span><\/p>\n

\nPage \u2013 152<\/font><\/span><\/p>\n

<\/p>\n

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

11 May 1955   This talk is based upon Bases of Yoga, Chapter 5, \u201cPhysical Consciousness, etc.\u201d.   Who is going to ask questions today?…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[112],"tags":[],"class_list":["post-3875","post","type-post","status-publish","format-standard","hentry","category-07-questions-and-answers-volume-07","wpcat-112-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3875","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=3875"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3875\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3875"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3875"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3875"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}