{"id":4347,"date":"2013-07-13T01:55:22","date_gmt":"2013-07-13T01:55:22","guid":{"rendered":"http:\/\/localhost\/?p=4347"},"modified":"2013-07-13T01:55:22","modified_gmt":"2013-07-13T01:55:22","slug":"03-to-know-how-to-suffer-vol-02-words-of-long-ago-volume-02","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/02-words-of-long-ago-volume-02\/03-to-know-how-to-suffer-vol-02-words-of-long-ago-volume-02","title":{"rendered":"-03_To Know How to Suffer.htm"},"content":{"rendered":"\n\n
\n
\n

\n
\nTo
\nKnow How to Suffer <\/font> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

\n            I<\/font><\/span>f at any time a
\ndeep sorrow, a searing doubt or an intense pain overwhelms you and drives you
\nto despair, there is an infallible way to regain calm and peace. <\/span><\/p>\n

\u00a0<\/span>In the depths of our being there shines a
\nlight whose brilliance is equalled only by its purity; a light, a living and
\nconscious portion of a universal godhead who animates and nourishes and
\nillumines Matter, a powerful and unfailing guide for those who are willing to
\nheed his law, a helper full of solace and loving forbearance towards all who
\naspire to see and hear and obey him. No sincere and lasting aspiration towards
\nhim can be in vain; no strong and respectful trust can be disappointed, no
\nexpectation ever deceived. <\/span><\/p>\n

My heart has
\nsuffered and lamented, almost breaking beneath a sorrow too heavy, almost
\nsinking beneath a pain too strong…But I have called to thee, O divine
\ncomforter, I have prayed ardently to thee, and the splendour of thy dazzling
\nlight has appeared to me and revived me. <\/span><\/p>\n

As the rays of thy
\nglory penetrated and illumined all my being, I clearly perceived the path to
\nfollow, the use that can be made of suffering; I understood that the sorrow
\nthat held me in its grip was but a pale reflection of the sorrow of the earth,
\nof this abysm of suffering and anguish. <\/span><\/p>\n

Only those who
\nhave suffered can understand the suffering of others; understand it, commune
\nwith it and relieve it. And I understood, O divine comforter, sublime
\nHolocaust, that in order to sustain us in all our troubles, to soothe all our
\npangs, thou must have known and felt all the sufferings of earth and man, all
\nwithout exception. <\/span><\/p>\n

How is it that
\namong those who claim to be thy worshippers, some regard thee as a cruel
\ntorturer, as an inexorable judge witnessing the torments that are tolerated by
\nthee or even created by thy own will?
\n <\/span><\/p>\n

\nPage-19<\/span><\/span><\/p>\n

<\/p>\n
\n

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

No, I now perceive
\nthat these sufferings come from the very imperfection of Matter which, in its
\ndisorder and crudeness, is unfit to manifest thee; and thou art the very first
\nto suffer from it, to bewail it, thou art the first to toil and strive in thy
\nardent desire to change disorder into order, suffering into happiness, discord
\ninto harmony. <\/span><\/p>\n

Suffering is not
\nsomething inevitable or even desirable, but when it comes to us, how helpful it
\ncan be! <\/span><\/p>\n

Each time we feel
\nthat our heart is breaking, a deeper door opens within us, revealing new
\nhorizons, ever richer in hidden treasures, whose golden influx brings once more
\na new and intenser life to the organism on the brink of destruction. <\/span><\/p>\n

And when, by these
\nsuccessive descents, we reach the veil that reveals thee as it is lifted, O
\nLord, who can describe the intensity of Life that penetrates the whole being,
\nthe radiance of the Light that floods it, the sublimity of the Love that
\ntransforms it for ever! \u00a0 <\/span><\/span><\/p>\n

\n\u00a0<\/span>Page-20<\/span><\/p>\n

<\/p>\n
\n

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


\nOn Thought
\n<\/a> <\/font> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>(<\/font><\/span>Talk given to a women’s association<\/span><\/i>) <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

\nS<\/font><\/span>ince we want to learn to think better in
\norder to live better, since we want to know how to think in order to recover
\nour place and status in life as feminine counterparts and to become in fact the
\nhelpful, inspiring and balancing elements that we are potentially, it seems
\nindispensable to me that we should first of all enquire into what thought is. <\/span><\/p>\n

Thought…It is a
\nvery vast subject, the vastest of all, perhaps…Therefore I do not intend to
\ntell you exactly and completely what it is. But by a process of analysis, we
\nshall try to form as precise an idea of it as it is possible for us to do. <\/span><\/p>\n

It seems to me
\nthat we must first of all distinguish two very different kinds, or I might say
\nqualities, of thought: thoughts in us which are the result, the fruit, as it
\nwere, of our sensations, and thoughts which, like living beings, come to us \u2013
\nfrom where?… most often we do not know \u2013 thoughts that we perceive mentally
\nbefore they express themselves in our outer being as sensations. <\/span><\/p>\n

If you have
\nobserved yourselves even a little, you must have noticed that the contact with
\nwhat is not yourselves is established first of all through the medium of your
\nsenses: sight, hearing, touch, smell, etc. The impact felt in this way, whether
\nslight or violent, pleasant or unpleasant, arouses a feeling in you \u2013 like or
\ndislike, attraction or repulsion \u2013 which very quickly turns into an idea, an
\nopinion you form about the object, whatever it may be, that has determined the
\ncontact. <\/span><\/p>\n

An example: you go
\nout and as you step out of your house you see that it is raining and at the
\nsame time you feel the damp cold seizing you; the sensation is unpleasant, you
\nfeel a dislike for the rain and inwardly, almost mechanically, you say to
\nyourself, \u201cThis rain is really a nuisance, especially as I have to go <\/span><\/p>\n

\nPage-21<\/span><\/p>\n

\n
<\/p>\n
\n

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

out! Not to mention that I am going to get dreadfully dirty; Paris is
\nvery dirty in rainy weather, especially now that all the streets have been dug
\nup\u201d (and so on)…<\/span><\/p>\n

All these and many
\nother similar thoughts about the simple fact that it is raining come to assail
\nyour mind; and if nothing else, outwardly or inwardly, comes to attract your
\nattention, for a long while, almost without your noticing it, your brain may
\nproduce minute, trivial thoughts about this small, insignificant sensation…<\/span><\/p>\n

This is how most
\nhuman lives are spent; this is what human beings most often call thinking ─<\/i> a mental activity that
\nis almost mechanical, unreflecting, out of our control, a reflex. All thoughts
\nconcerning material life and its many needs are of the same quality. <\/span><\/p>\n

Here we face the
\nfirst difficulty to be overcome; if we want to be able to truly think, that is,
\nto receive, formulate and form valid and viable thoughts, we must first of all
\nempty our brain of all this vague and unruly mental agitation. And this is
\ncertainly not the easiest part of our task. We are dominated by this irrational
\ncerebral activity, we do not dominate it. <\/span><\/p>\n

Only one method is
\nworth recommending: meditation. But as I was telling you last time, there are
\nmany ways of meditating; some are very effective, others less so.<\/span><\/p>\n

Each one should
\nfind his own by successive trial and error. However, one thing can be recommended
\nto everyone: reflection, that is to say, concentration, self-observation in
\nsolitude and silence, a close and strict analysis of the multitude of
\ninsignificant little thoughts which constantly assail us. <\/span><\/p>\n

During the few
\nmoments you devote each day to this preliminary exercise of meditation, avoid,
\nif possible, the complacent contemplation of your sensations, your feelings,
\nyour states of mind. <\/span><\/p>\n

We all have an
\ninexhaustible fund of self-indulgence, and very often we treat all these little
\ninner movements with the greatest respect and give them an importance which
\nthey cer<\/span>– <\/span><\/p>\n

\nPage-22<\/span><\/p>\n

<\/p>\n
\n

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

tainly<\/span><\/span> do not have, even
\nrelative to our own evolution. <\/span><\/p>\n

When one has
\nenough self-control to be able to analyse<\/span> coldly, to
\ndissect these states of mind, to strip them of their brilliant or painful
\nappearance, so as to perceive them as they are in all their childish
\ninsignificance, then one can profitably devote oneself to studying them. But
\nthis result can only be achieved gradually, after much reflection in a spirit of
\ncomplete impartiality. I would like to make a short digression here to put you
\non your guard against a frequent confusion. <\/span><\/p>\n

I have just said
\nthat we always look upon ourselves with great indulgence, and I think in fact
\nthat our defects very often appear to us to be full of charm and that we
\njustify all our weaknesses. But to tell the truth, this is because we lack
\nself-confidence. Does this surprise you?.. Yes, I repeat, we lack confidence,
\nnot in what we are at the present moment, not in our ephemeral and
\never-changing outer being \u2013 this being always finds favour in our eyes \u2013 but we
\nlack confidence in what we can become through effort, we have no faith in the
\nintegral and profound transformation which will be the work of our true self,
\nof the eternal, the divine who is in all beings, if we surrender like children
\nto its supremely luminous and far-seeing guidance. <\/span><\/p>\n

So let us not
\nconfuse complacency with confidence \u2013 and let us return to our subject. <\/span><\/p>\n

When you are able
\nby methodical and repeated effort to objectivise<\/span> and
\nkeep at a distance all this flood of incoherent thoughts which assail us, you
\nwill notice a new phenomenon. <\/span><\/p>\n

You will observe
\nwithin yourself certain thoughts that are stronger and more tenacious than
\nothers, thoughts concerning social usages, customs, moral rules and even
\ngeneral laws that govern earth and man. <\/span><\/p>\n

They are your
\nopinions on these subjects or at least those you profess and by which you try
\nto act. <\/span><\/p>\n

Look at one of
\nthese ideas, the one most familiar to you, look at it very carefully,
\nconcentrate, reflect in all sincerity, if <\/span><\/p>\n

\nPage-23<\/span><\/p>\n

<\/p>\n
\n

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

possible leaving
\naside all bias, and ask yourself why you have this opinion on that subject
\nrather than any other. <\/span><\/p>\n

The answer will
\nalmost invariably be the same, or nearly: <\/span><\/p>\n

Because it is the
\nopinion prevalent in your environment, because it is considered good form to
\nhave it and therefore saves you from as many clashes, frictions, criticisms as
\npossible. <\/span><\/p>\n

Or because this
\nwas the opinion of your father or mother, the opinion which moulded<\/span>
\nyour childhood. <\/span><\/p>\n

Or else because
\nthis opinion is the normal outcome of the education, religious or otherwise,
\nyou received in your youth. This thought is not your own thought. <\/span><\/p>\n

For, to be your
\nown thought, it would have to form part of a logical synthesis you had
\nelaborated in the course of your existence, either by observation, experience
\nand deduction, or by deep, abstract meditation and contemplation. <\/span><\/p>\n

This, then, is our
\nsecond discovery. <\/span><\/p>\n

Since we have
\ngoodwill and endeavour to be integrally sincere, that is, to make our actions
\nconform to our thoughts, we are now convinced that we act according to mental
\nlaws we receive from outside, not after having maturely considered and analysed<\/span> them, not by deliberately and consciously
\nreceiving them, but because unconsciously we are subjected to them through
\natavism, by our upbringing and education, and above all because we are
\ndominated by a collective suggestion which is so powerful, so overwhelming,
\nthat very few succeed in avoiding it altogether. <\/span><\/p>\n

How far we are
\nfrom the mental individuality we want to acquire! <\/span><\/p>\n

We are products
\ndetermined by all our past history, impelled by the blind and arbitrary will of
\nour contemporaries. <\/span><\/p>\n

It is a pitiful
\nsight…But let us not be disheartened; the greater the ailment and the more
\npressing the remedy, the more energetically we must fight back. <\/span><\/p>\n

The method will
\nalways be the same: to reflect and reflect and reflect. <\/span><\/p>\n

\nPage-24<\/span><\/p>\n

<\/p>\n
\n

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

We must take these
\nideas one after another and analyse<\/span> them by appealing
\nto all our common sense, all our reason, our highest sense of equity; we must
\nweigh them in the balance of our acquired knowledge and accumulated experience,
\nand then endeavour to reconcile them with one another, to establish harmony
\namong them. It will often prove very difficult, for we have a regrettable
\ntendency to let the most contradictory ideas dwell side by side in our minds. <\/span><\/p>\n

We must put all of
\nthem in place, bring order into our inner chamber, and we must do this each day
\njust as we tidy the rooms of our house. For I suppose that our mentality
\ndeserves at least as much care as our house. <\/span><\/p>\n

But, once again,
\nfor this work to be truly effective, we must strive to maintain in ourselves
\nour highest, quietest, most sincere state of mind so as to make it our own. <\/span><\/p>\n

Let us be
\ntransparent so that the light within us may fully illumine the thoughts we want
\nto observe, analyse<\/span>, classify. Let us be impartial
\nand courageous so as to rise above our own little preferences and petty
\npersonal conveniences. Let us look at the thoughts in themselves, for
\nthemselves, without bias. <\/span><\/p>\n

And little by
\nlittle, if we persevere in our work of classification, we shall see order and
\nlight take up their abode in our minds. But we should never forget that this
\norder is but confusion compared with the order that we must realise in the
\nfuture, that this light is but darkness compared with the light that we shall
\nbe able to receive after some time. <\/span><\/p>\n

Life is in
\nperpetual evolution; if we want to have a living mentality, we must progress
\nunceasingly. <\/span><\/p>\n

Moreover, this is
\nonly a preliminary work. We are still very far from true thought, which brings
\nus into relation with the infinite source of knowledge. <\/span><\/p>\n

These are only
\nexercises for training ourselves gradually to an individualising<\/span>
\ncontrol of our thoughts. For control of the mental activity is indispensable to
\none who wants to meditate. <\/span><\/p>\n

I cannot speak to
\nyou in detail today about meditation; I <\/span><\/p>\n

\nPage-25<\/span><\/span><\/p>\n

<\/p>\n
\n

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

shall only say
\nthat in order to be genuine, to serve its full purpose, meditation must be
\ndisinterested, impersonal in the integral sense of the word. <\/span><\/p>\n

Here is a
\ndescription, taken from an old Hindu text, of a typal<\/span>
\nmeditation: <\/span><\/p>\n

\u201cThe great and
\nmagnificent King ascended to the chamber of the Great Collection and, stopping
\nat the threshold, exclaimed with intense emotion: <\/span><\/p>\n

\u201c\u2018Away! Advance no
\nfurther, thoughts of lust! Away! Advance no further, thoughts of bad will!
\nAway! Advance no further, thoughts of hate!\u2019 <\/span><\/p>\n

\u201cAnd entering the chamber, he sat upon a seat of gold.
\nThen, having rejected all passion, all feeling contrary to righteousness, he
\nattained the first dhā<\/span>ma<\/i><\/span>, a state
\nof well-being and joy arising from solitude, a state of reflection and seeking.
\n<\/span><\/p>\n

\u201cSetting aside
\nreflection and seeking, he attained the second dhāma<\/i><\/span>, a state of well-being
\nand joy arising from serenity, a state void of reflection and seeking, a state
\nof quietude and elevation of mind. <\/span><\/p>\n

\u201cCeasing to
\ndelight in joy, he remained indifferent, conscious, self-controlled, and
\nattained the third dhāma<\/i><\/span>,
\nexperiencing the inmost contentment proclaimed by the sages, saying, \u2018One who,
\nself-controlled, dwells in indifference, experiences an inner well-being.\u2019 <\/span><\/p>\n

\u201cSetting aside
\nthis well-being, rejecting pain, dead to both joy and suffering, he attained
\nthe state of most pure and perfect self-mastery and serenity which constitute
\nthe fourth dhāma<\/i><\/span>.
\n<\/span><\/p>\n

\u201cThen the great
\nand magnificent King left the chamber of the Great Collection and, entering the
\ngolden chamber, sat upon a seat of silver. He beheld the world in a thought of
\nlove and his love went forth to the four regions in turn; and then with his
\nheart full of love, with a love growing without end or limit, he enfolded the
\nvast world, in its entirety, to its very ends. <\/span><\/p>\n

\u201cHe beheld the
\nworld in a thought of pity and his pity went forth to the four regions in turn;
\nand then with his heart full <\/span><\/p>\n

\nPage-26<\/span><\/span><\/p>\n

<\/p>\n
\n

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

of pity, with a
\npity growing without end or limit, he enfolded the vast world, in its entirety,
\nto its very ends. <\/span><\/p>\n

\u201cHe beheld the
\nworld in a thought of sympathy and his sympathy went forth to the four regions
\nin turn; and then with his heart full of sympathy, with a sympathy growing
\nwithout end or limit, he enfolded the vast world, in its entirety, to its very
\nends. <\/span><\/p>\n

\u201cHe beheld the
\nworld in a thought of serenity and his serenity went forth to the four regions
\nin turn; and then with his heart full of serenity, with a serenity growing
\nwithout end or limit, he enfolded the vast world, in its entirety, to its very
\nends.\u201d \u00b9 <\/span><\/p>\n

One who strives in
\nsincere quest for truth, who is ready, if necessary, to sacrifice all he had
\nthought until then to be true, in order to draw ever nearer to the integral
\ntruth that can be no other than the progressive knowledge of the whole universe
\nin its infinite progression, enters gradually into relation with great masses
\nof deeper, completer and more luminous thoughts. <\/span><\/p>\n

After much
\nmeditation and contemplation, he comes into direct contact with the great
\nuniversal current of pure intellectual force, and thenceforth no knowledge can
\nbe veiled from him. <\/span><\/p>\n

From that moment
\nserenity \u2013 mental peace \u2013 is his portion. In all beliefs, in all human
\nknowledge, in all religious teachings, which sometimes appear so contradictory,
\nhe perceives the deep truth which nothing can now conceal from his eyes. <\/span><\/p>\n

Even errors and
\nignorance no longer disturb him, for, as an unknown master says: <\/span><\/p>\n

\u201cHe who walks in
\nthe Truth is not troubled by any error, for he knows that error is the first
\neffort of life towards truth.\u201d <\/span><\/p>\n

But to attain this
\nstate of perfect serenity is to attain to the summit of thought. <\/span><\/p>\n

Without hoping to
\nreach that point at once, we can strive to acquire an individual thought that
\nis both original and as equitable as possible. Thus we shall have become minds
\nof some consequence, with the right to bring to society the precious con-<\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9
\n<\/font> <\/span>See Appendix page 29<\/font><\/span><\/p>\n

\nPage-27<\/span><\/span><\/p>\n

<\/p>\n
\n

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

tribution<\/span><\/span> of their highest
\nintuitions. <\/span><\/p>\n

I have several
\ntimes spoken to you this evening of thought as a living and active being. This
\ncalls for an explanation. At our next meeting, I shall give you what I might
\ncall the chemical or inner structure of thought, its composition, how it is
\nformed, how it lives, acts and transforms. <\/span><\/p>\n

And now allow me,
\nbefore concluding, to express a wish. <\/span><\/p>\n

I would like us to
\nmake the resolution to raise ourselves each day, in all sincerity and goodwill,
\nin an ardent aspiration towards the Sun of Truth, towards the Supreme Light,
\nthe source and intellectual life of the universe, so that it may pervade us
\nentirely and illumine with its great brilliance our minds and hearts, all our
\nthoughts and our actions. <\/span><\/p>\n

Then we shall
\nacquire the right and the privilege of following the counsel of the great
\ninitiate of the past, who tells us: <\/span><\/p>\n

\u201cWith your hearts
\noverflowing with compassion, go forth into this world torn by pain, be
\ninstructors, and wherever the darkness of ignorance rules, there light a
\ntorch.\u201d <\/span><\/p>\n

\u00a0<\/span>15 December
\n1911 <\/span><\/p>\n

\nPage-28<\/span><\/span><\/p>\n

<\/p>\n
\n

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


\n
\nAPPENDIX\u00b9<\/font><\/span><\/b><\/p>\n

 <\/span><\/p>\n

Love:\u00a0\u00a0\u00a0 <\/span>For the Being, because he is the Being
\nindependent of all contingencies and individuals. <\/span><\/p>\n

Pity:\u00a0 <\/span>\u00a0\u00a0\u00a0 <\/span>One
\nno longer feels suffering for oneself, but only for others. <\/span><\/p>\n

Sympathy:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>To suffer with the world, to share
\nsuffering (to suffer with). <\/span><\/p>\n

Serenity:\u00a0 <\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Perfect
\nknowledge of the state in which all suffering disappears (individual
\nexperience).  <\/span><\/p>\n

 <\/span><\/p>\n

Love:\u00a0 <\/span>\u00a0 <\/span>For
\nthe being in his entirety without distinction of good or evil, light or
\ndarkness. <\/span><\/p>\n

Pity:\u00a0 <\/span>\u00a0\u00a0\u00a0 <\/span>For
\nall weakness and all bad will. <\/span><\/p>\n

Sympathy:\u00a0 <\/span>\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Towards
\neffort, encouragement, collaboration. <\/span><\/p>\n

Serenity:\u00a0 <\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Hope
\nin the ending of suffering (knowing one’s individual experience, one logically
\ninfers that it can be generalised and become the experience of all). \u00a0<\/span><\/span><\/p>\n

 <\/span><\/p>\n

Love:\u00a0 <\/span>\u00a0 <\/span>Without
\ndistinction of past, present or future. <\/span><\/p>\n

Pity:\u00a0 <\/span>\u00a0\u00a0\u00a0 <\/span>For
\nthe life of pain. <\/span><\/p>\n

Sympathy:\u00a0 <\/span>\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Understanding
\nof everything, even of evil. <\/span><\/p>\n

Serenity:\u00a0 <\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Certitude
\nof the final victory. <\/span><\/p>\n

\u00a0<\/span><\/span><\/p>\n

Three active
\nattitudes, one passive attitude; three external relationships with the all, one
\ninner relationship. A state to be maintained throughout the whole meditation:
\nSerenity in love, sympathy and pity. <\/span><\/p>\n

\u00a0<\/span><\/span><\/p>\n

\n\u00b9
\n<\/font> <\/span>These notes, found among the Mother’s manuscripts,
\nseem to relate to the typal<\/span> meditation described on
\npp. 27-28. <\/font> <\/span><\/p>\n

\nPage – 29<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

To Know How to Suffer               If at any time a deep sorrow, a searing doubt or an intense pain overwhelms you and drives…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[123],"tags":[],"class_list":["post-4347","post","type-post","status-publish","format-standard","hentry","category-02-words-of-long-ago-volume-02","wpcat-123-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4347","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=4347"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4347\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4347"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4347"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4347"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}