{"id":3899,"date":"2013-07-13T01:52:04","date_gmt":"2013-07-13T01:52:04","guid":{"rendered":"http:\/\/localhost\/?p=3899"},"modified":"2013-07-13T01:52:04","modified_gmt":"2013-07-13T01:52:04","slug":"11-16-march-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\/11-16-march-1955-vol-07-questions-and-answers-volume-07","title":{"rendered":"-11_16 March 1955.htm"},"content":{"rendered":"\n\n
\n
\n


\n
\n16 March 1955 <\/font><\/span><\/i><\/b>
\n <\/span><\/p>\n

 <\/span><\/p>\n

This talk is based
\nupon Bases of Yoga<\/i>, Chapter 5, <\/font> <\/span><\/p>\n

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

\u00a0<\/font><\/span>reading ends with the following lines:
\n<\/font> <\/span><\/p>\n

 <\/span><\/p>\n

\u201cThe subconscient is the main cause why
\nall things repeat themselves and nothing ever gets changed except in
\nappearance. It is the cause why people say character cannot be changed, the
\ncause also of the constant return of things one hoped to have got rid of for
\never\u2026 All too that is suppressed without being wholly got rid of sinks down
\nthere and remains as seed ready to surge up or sprout up at any moment.\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

But it is not
\nhopeless, because if it were hopeless never could we attain physical
\ntransformation. <\/span><\/p>\n

There. <\/span><\/p>\n

Now, questions. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, how should we reject
\nsomething in the vital so that it doesn’t enter the subconscient? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah! <\/span><\/p>\n

There is a great difference between pushing back a thing simply because
\none doesn’t want it and changing the state of one’s consciousness which makes
\nthe thing totally foreign to one’s nature. Usually, when one has a movement one
\ndoesn’t want, one drives it away or pushes it back, but one doesn’t take the
\nprecaution of finding within oneself what has served and still serves as a
\nsupport for this movement, the particular tendency, the fold of the
\nconsciousness which enables this thing to enter the consciousness. If, on the
\ncontrary, instead of simply making a movement of reprobation and rejection, one
\nenters deeply into his vital consciousness and finds the support, that is, a
\nkind of <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 83<\/span><\/p>\n

<\/p>\n
\n

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

particular little
\nvibration buried very deeply in a corner, often in such a dark corner that it
\nis difficult to find it there; if one starts hunting it down, that is, if one
\ngoes within, concentrates, follows as it were the trail of this movement to its
\norigin, one finds something like a very tiny serpent coiled up, something at
\ntimes quite tiny, not bigger than a pea, but very black and sunk very deeply. <\/span><\/p>\n

And then there are two methods: either to put so intense a light, the
\nlight of a truth-consciousness so strong, that this will be dissolved; or else
\nto catch the thing as with pincers, pull it out from its place and hold it up
\nbefore one’s consciousness. The first method is radical but one doesn’t always
\nhave at his disposal this light of truth, so one can’t always use it. The
\nsecond method can be taken, but it hurts, it hurts as badly as the extraction
\nof a tooth; I don’t know if you have ever had a tooth pulled out, but it hurts
\nas much as that, and it hurts here, like that. (Mother shows the centre of the chest and makes a movement of twisting<\/i>.)
\nAnd usually one is not very courageous. When it hurts very much, well, one
\ntries to efface it like this (gesture<\/i>)
\nand that is why things persist. But if one has the courage to take hold of it
\nand pull it until it comes out and to put it before himself, even if it hurts
\nvery much\u2026 to hold it up like this (gesture<\/i>)
\nuntil one can see it clearly, and then dissolve it, then it is finished. The
\nthing will never again hide in the subconscient and will never again return to
\nbother you. But this is a radical operation. It must be done like an operation.
\n<\/span><\/p>\n

You must first have a great deal of perseverance in the search, for
\nusually when one begins searching for these things the mind comes to give a
\nhundred and one favourable explanations for your not needing to search. It
\ntells you, \u201cWhy no, it is not at all your fault; it is this, it is that, it is
\nthe circumstances, it is the people, these are things received from outside \u2013
\nall kinds of excellent excuses, which, unless you are very firm in your
\nresolution, make you let go, and then it is finished; and so, after a short
\ntime the whole business has to be started <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 84<\/span><\/p>\n

<\/p>\n
\n

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

again, the bad
\nimpulse or the thing you didn’t want, the movement you didn’t want, comes back,
\nand so you must begin everything over again \u2013 till the day you decide to
\nperform the operation. When the operation is done it is over, one is free. But,
\nas I said, you must distrust mental explanations, because each time one says,
\n\u201cYes, yes, at other times it was like that, but this time truly, truly it is
\nnot my fault, it is not my fault.\u201d There you are. So it is finished. You must
\nbegin again. The subconscient is there, the thing goes down, remains there,
\nvery comfortably, and the first day you are not on your guard, hop! it surges
\nup again and it can last \u2013 I knew people for whom it lasted more than
\nthirty-five years, because they did not resolve even once to do what was
\nnecessary.<\/span><\/p>\n

Yes, it hurts, it hurts a little, that’s all; afterwards it is finished.
\nSo there we are. <\/span><\/p>\n

Nothing?\u2026 Nobody has anything to say? You, no? You have something to
\nask, you? <\/span><\/p>\n

 <\/span><\/p>\n

Outside the subject. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Outside the subject?
\nThis subject includes everything. So how can it be outside the subject? The
\nsubconscient, we are told, is universal. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, when one is here and is following
\nthe integral yoga here, isn’t<\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u201cOne is here\u201d
\nmeans \u201cone is in the Ashram\u201d or \u201cone is in the class\u201d? In the class? No! (Laughter<\/i>) <\/span><\/p>\n

 <\/span><\/p>\n

We are in the class and in the Ashram
\nalso. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah, good! So? <\/span><\/p>\n

 <\/span><\/p>\n

Is it sure that in the next life too one
\nwill be here or
\n <\/span><\/i><\/p>\n

\nPage \u2013
\n85<\/span><\/p>\n

<\/p>\n
\n

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

in the Ashram? Or
\nwill it be that one will go somewhere else for other experiences<\/span><\/i>? <\/i><\/span><\/p>\n

 <\/span><\/p>\n

This depends on
\nthe cases. First, what do you call the next life? You mean for people who have
\nleft their body and will take another? <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

Well, it depends
\nabsolutely on the condition in which they died and their last wish, and on the resolution
\nof the psychic. It is not a mechanical or imposed thing, it is different for
\neach one. <\/span><\/p>\n

I have already told you many times that, for the destiny which follows
\nafter death, the last state of consciousness is usually the most important.
\nThat is, if at the moment of death one has the intense aspiration to return to
\ncontinue his work, then the conditions are arranged for it to be done. But, you
\nsee, there are all the possibilities for what happens after death. There are
\npeople who return in the psychic. You see, I have told you that the outer being
\nis very rarely preserved; so we speak only of the psychic consciousness which,
\nindeed, always persists. And then there are people for whom the psychic returns
\nto the psychic domain to assimilate the experience they have had and to prepare
\ntheir future life. This may take centuries, it depends on the people. <\/span><\/p>\n

The more evolved the psychic is, the nearer it is to its complete
\nmaturity, the greater the time between the births. There are beings who
\nreincarnate only after a thousand years, two thousand years. <\/span><\/p>\n

The closer one is to the beginning of the formation, the closer are the
\nreincarnations; and sometimes even, altogether at the lower level, when man is
\nquite near the animal, it goes like this (gesture<\/i>),
\nthat is, it is not unusual for people to reincarnate in the children of their
\nchildren, like that, something like that, or just in the next generation. But
\nthis is always on a very primitive
\n <\/span><\/p>\n

\nPage \u2013 86<\/span><\/p>\n

<\/p>\n
\n

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

level of
\nevolution, and the psychic being is not very conscious, it is in the state of
\nformation. And as it becomes more developed, the reincarnations, as I said, are
\nat a greater distance from one another. When the psychic being is fully
\ndeveloped, when it no longer needs to return to earth for its development, when
\nit is absolutely free, it has the choice between no longer coming back to earth
\nif it finds that its work lies elsewhere or if it prefers to remain in the
\npurely psychic consciousness, without reincarnating; or else it can come when
\nit wants, as it wants, where it wants, perfectly consciously. And there are
\nthose who have united with forces of a universal order and with entities of the
\nOvermind or elsewhere, who remain all the time in the earth atmosphere and take
\non bodies successively for the work. This means that the moment the psychic
\nbeing is completely formed and absolutely free \u2013 when it is completely formed
\nit becomes absolutely free \u2013 can do anything it likes, it depends on what it
\nchooses; therefore one can’t say, \u201cIt will be like this, it will be like that\u201d;
\nit does exactly what it wants and it can even announce (that has happened), at
\nthe moment of the death of the body, what its next reincarnation will be and
\nwhat it will do, and already choose what it is going to do. But before this state,
\nwhich is not very frequent \u2013 depends absolutely on the degree of development of
\nthe psychic and the hope formulated by the integral consciousness of the being
\n\u2013 there is still the mental, vital and physical consciousness, united with the
\npsychic consciousness; so at that moment, the moment of death, the moment of
\nleaving the body, it formulates a hope or an aspiration or a will, and usually
\nthis decides the future life. <\/span><\/p>\n

So one can’t ask a question saying, \u201cWhat happens and what should be
\ndone?\u201d All possible things happen, and everything can be done. <\/span><\/p>\n

Everyone has one thing in mind: he asks a general question but in his
\nmind it is an altogether particular question; but this \u2014 these things one does
\nnot discuss in public. <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 87<\/span><\/p>\n

<\/p>\n
\n

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

(Mother turns to Pavitra<\/i>)
\nPavitra, you have a question? (Pavitra
\nanswers that he hasn’t<\/i>) Ah, that’s a pity. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, here it is said that the light of
\ntruth is not always at one’s disposal\u2026<\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is always
\nthere; but one can’t always use it. <\/span><\/p>\n

 <\/span><\/p>\n

But if\u2026<\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is always there;
\nit is everywhere; but it is not at your disposal in the sense that you don’t
\nknow how to make use of it. <\/span><\/p>\n

 <\/span><\/p>\n

But if one went to you to ask how? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah! But one must
\nnot ask personal questions. Of course if you ask me, \u201cWhat should I do?\u201d \u2013
\nanyone at all among you \u2013 I shall tell you, \u201cMy children, it is very easy, you
\nhave only to call me, and then when you feel the contact, well, you put it upon
\nthe thing till that part has understood.\u201d <\/span><\/p>\n

But here too you must know, it hurts a little; I am warning you, you
\nsee, because the thing is clinging somewhere, and in order to pull it out you
\nmust have courage; and when you put the light of truth, well, it burns,
\nsometimes it smarts, you see; you must know how to bear it. The sincerity must
\nbe sufficient to\u2026 instead of shutting yourself up again and saying, \u201cOh! It
\nhurts\u201d, you must open very wide and receive fully. <\/span><\/p>\n

Some people have all kinds of little things like this in their head,
\ndark little things. Some people have them here (Mother points to the heart<\/i>), others have them lower down, for each
\none it depends\u2026 but for each one it is the same thing, it is always\u2026 I am
\nsaying this because it is very remarkable that if one does the work \u2013 whoever
\nit may be \u2013 the result is always the same, wherever it may be, whether in the
\nhead or the chest or in all the centres of consciousness, if one pushes the
\ninvestigation far
\n <\/span><\/p>\n

\nPage \u2013 88<\/span><\/p>\n

<\/p>\n
\n

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

enough, step by
\nstep, step by step, untiringly, one always reaches something; from far it looks
\nlike a pea\u2026 like the peas\u2026 a little black pea; but if one draws near carefully
\nenough \u2013 depends on the degree of concentration \u2013 one perceives that it is like
\na very tiny\u2026 serpent, the size of a microbe, but it is very small, all coiled
\nup like that, rolled upon itself like that. Then one takes it by the tail and
\npulls it out. \u00a0\u00a0 <\/span> <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, are there as many serpents
\nas bad movements? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, precisely! (Laughter<\/i>) That makes a lot, quite an
\narmy. When it is in the head it is troublesome, because it is still more
\ndifficult to discover them, and one is so full of wrong ideas that it is very
\ndifficult to put any order in there. Where it is easiest to find and cure is
\nhere (Mother shows the centre of the chest), but it is there that it hurts
\nmost; however it is the place where one finds it most easily and cures it most
\nradically. Lower down in the vital it is more obscure and entangled \u2013 is quite
\nmuddled. It is all mixed up and there are many of these things \u2013 when they are
\nthere, there are many. You must put some order there first before finding them.
\nThere are some which are entangled like this (gesture). For example, many
\npeople have the tendency to fly into a rage \u2013 suddenly it takes possession of
\nthem. Pouff! They get terribly angry. It is here that one must look for the
\ncause; and here it is all entangled, like this, all mixed up, and one must go
\nvery deep and very fast because this spreads with the swiftness of a flood; and
\nwhen it has spread, it is quite a mass of\u2026 like a black smoke which rises and
\nburdens the consciousness, and it is very, very difficult to put any order in
\nthere. But when one feels that the fury is going to rise up, if one hurries
\nthere immediately like that in the vital centre, and goes there with a torch
\nwhich lights up well, one can find the corner. If one finds the corner, hop!
\none does this, gets hold of it, and it is finished, the anger falls
\ninstantaneously, <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 89<\/span><\/p>\n

<\/p>\n
\n

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

even before one
\nhas had the time to say a word. I give this example; there are hundreds of others.
\nAll affairs of feelings, vanity, ambition, passion \u2013 passion\u2026 yes, but still
\nnot only material passion: I mean (I don’t like to use the word because it is a
\ntravesty, but still) what men call love \u2013 all that, it is there one finds it,
\nall attachments, all sentimentality, all this, it is in there. <\/span><\/p>\n

 <\/span><\/p>\n

And in the head? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah! In the head it
\nis all the perversions of thought, all the treacheries \u2013 treacheries, there is
\na huge number of them: one betrays one’s soul so often and so persistently, it
\nis frightful \u2013 all the decisions, the points of view and favourable
\nexplanations, as I was telling you, and then a kind of habit of criticizing\u2026
\nWhat one doesn’t want to hear, when there is something higher which makes you
\nfeel your fault, there is a habit of immediately finding an explanation and a
\nsevere criticism of the idea or thought; or else some people turn it into
\nridicule; there are people who immediately oppose it with another idea or some
\ncommonplace notion or other. You can’t imagine the bazaar there is in the head!
\nIt is something terrible. If you were to look really objectively at what is
\ngoing on in there, it is frightful \u2013 before you put some order, see clearly,
\narrange all that, see that two contradictory ideas are not lined up parallel. <\/span><\/p>\n

I know a large number of people who shelter in their minds contradictory
\nideas, not organised or synthesized \u2013 there is no question of a synthesis for
\nthem \u2013 but like\u2026 an almost fraternal cohabitation among things which are
\nmortally opposed, that is, ideas which cannot lodge together. You can arrange
\nthem in a vast synthesis but that of course is a work of a higher order; yet
\ntwo things, two ideas which have absolutely contradictory consequences in
\naction and are absolutely contradictory explanations of the same fact\u2026 and
\nthese two things are there, side by side, they are even sometimes so close that
\none feels <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 90<\/span><\/p>\n

<\/p>\n
\n

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

they are joined
\nand live together without being troubled by the ridiculousness of their
\nassociation.<\/span><\/p>\n

I should one day give you a series of examples. Very often I tell you
\nthis, I have never given any examples; but one day I shall collect a number of
\nexamples for you and then give them to you. You will see this; if it were not
\nsad it would be funny. Most men who have this don’t even notice it, it does not
\ntrouble them. If you have some ideas about things \u2013 you should surely have some
\nideas about things, about the world, about life, about the purpose of
\nexistence, the aim of existence, the future realisation; in fact you do have
\nmany ideas \u2013 well, try this little game one day: put all these ideas before
\nyourself, like this, and then arrange them; you will see how easy it will be
\nand you will perhaps have much fun; you will find surprising things. <\/span><\/p>\n

Already, this work alone, just this work of bringing them out, of simply
\nputting them side by side in front of you, all the ideas you have on any
\nsubject whatever, as though you were obliged to write them out as an exercise \u2013
\nyou see, a composition you are asked to write: \u201cWhat do you think of this
\nthing, this subject?\u201d and you are obliged to make a draft of it \u2013 put all the
\nideas side by side, and you will see, it will be amusing. Unless you are in the
\nhabit of having a central idea, if possible a fixed central truth around which
\nyou arrange all the ideas, you organise them in a logical order with the right
\nrelation between each of them, each one in its place, and you make a kind of
\nmonument of it \u2013 if you have never done this and you try to read in your mind,
\nyou will see something there, really. In fact, I tell you, if it were not sad
\nit would be very funny. One can’t imagine to what an extent one can, within the
\nspace of an hour, think about the most contradictory things, and without any
\nastonishment. <\/span><\/p>\n

It is a good exercise to put it down: All right, I am going to write a
\nshort essay on \u201cWhat is\u2026 (take this, take anything at all, it doesn’t matter),
\nwhat is the goal life aims at?\u201d Or else \u201cWhat is the purpose of existence upon
\nearth?\u201d or \u201cWhy <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 91<\/span><\/p>\n

<\/p>\n
\n

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

are men born in
\norder to die?\u201d anything at all, take things like that. I don’t say take \u201cWhy
\ndid you play football today and will play basketball tomorrow?\u201d no, not things
\nlike that, because these you can always explain. I am speaking to you of things
\na little more general. Put that before you and then line up the ideas you have
\non the subject, you will see it will be amusing.<\/span><\/p>\n

 <\/span><\/p>\n

Sometimes while reading a text one has
\nideas, then Sweet Mother, how can one distinguish between the other person’s
\nidea and one’s own? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh! This, this doesn’t
\nexist, the other person’s idea and one’s own idea. <\/span><\/p>\n

Nobody has ideas of his own: it is an immensity from which one draws
\naccording to his personal affinity; ideas are a collective possession, a
\ncollective wealth. <\/span><\/p>\n

Only, there are different stages. So there is the most common level, the
\none where all our brains bathe; this indeed swarms here, it is the level of
\n\u201cMr. Everybody\u201d. And then there is a level that’s slightly higher for people
\nwho are called thinkers. And then there are higher levels still \u2013 many \u2013 some
\nof them are beyond words but they are still domains of ideas. And then there
\nare those capable of shooting right up, catching something which is like a
\nlight and making it come down with all its stock of ideas, all its stock of
\nthoughts. An idea from a higher domain if pulled down organises itself and is
\ncrystallised in a large number of thoughts which can express that idea
\ndifferently; and then if you are a writer or a poet or an artist, when you make
\nit come lower down still, you can have all kinds of expressions, extremely
\nvaried and choice around a single little idea but one coming from very high
\nabove. And when you know how to do this, it teaches you to distinguish between
\nthe pure idea and the way of expressing it. <\/span><\/p>\n

Some people cannot do it in their own head because they\u00a0 <\/span><\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 92<\/span><\/p>\n

<\/p>\n
\n

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

have no
\nimagination or faculty for writing, but they can do it through study by reading
\nwhat others have written. There are, you know, lots of poets, for instance, who
\nhave expressed the same idea \u2013 the same idea but with such different forms that
\nwhen one reads many of them it becomes quite interesting to see (for people who
\nlove to read and read much). Ah, this idea, that one has said it like this,
\nthat other has expressed it like that, another has formulated it in this way,
\nand so on. And so you have a whole stock of expressions which are expressions
\nby different poets of the same single idea up there, above, high above. And you
\nnotice that there is an almost essential difference between the pure idea, the typal
\nidea and its formulation in the mental world, even the speculative or artistic
\nmental world. This is a very good thing to do when one loves gymnastics. It is
\nmental gymnastics. <\/span><\/p>\n

Well, if you want to be truly intelligent, you must know how to do mental
\ngymnastics; as, you see, if you want really to have a fairly strong body you
\nmust know how to do physical gymnastics. It is the same thing. People who have
\nnever done mental gymnastics have a poor little brain, quite over-simple, and
\nall their life they think like children. One must know how to do this \u2013 not
\ntake it seriously, in the sense that one shouldn’t have convictions, saying,
\n\u201cThis idea is true and that is false; this formulation is correct and that one
\nis not and this religion is the true one and that religion is false\u201d, and so on
\nand so forth\u2026 this, if you enter into it, you become absolutely stupid.<\/span><\/p>\n

But if you can see all that and, for example, take all the religions,
\none after another and see how they have expressed the same aspiration of the human
\nbeing for some Absolute, it becomes very interesting; and then you begin\u2026 yes,
\nyou begin to be able to juggle with all that. And then when you have mastered
\nit all, you can rise above it and look at all the eternal human discussions
\nwith a smile. So there you are master of the thought and can no longer fly into
\na rage because someone else <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013
\n93<\/span><\/p>\n

<\/p>\n
\n

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

does not think as
\nyou, something that’s unfortunately a very common malady here. <\/span><\/p>\n

Now, there we are. Nobody has any questions, no? <\/span><\/p>\n

That’s enough? Finished! <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013
\n94<\/span><\/p>\n

<\/p>\n

\t
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16 March 1955     This talk is based upon Bases of Yoga, Chapter 5, \u201cPhysical Consciousness, etc.\u201d. This evening the \u00a0reading ends with the…<\/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-3899","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\/3899","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=3899"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3899\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3899"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3899"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3899"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}