{"id":4408,"date":"2013-07-13T01:55:47","date_gmt":"2013-07-13T01:55:47","guid":{"rendered":"http:\/\/localhost\/?p=4408"},"modified":"2013-07-13T01:55:47","modified_gmt":"2013-07-13T01:55:47","slug":"40-5-april-1951-vol-04-questions-and-answers-volume-04","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/04-questions-and-answers-volume-04\/40-5-april-1951-vol-04-questions-and-answers-volume-04","title":{"rendered":"-40_5 April 1951.htm"},"content":{"rendered":"\n\n
\n
\n


\n5 April 1951<\/font><\/span><\/b>
\n<\/font> <\/span><\/b><\/p>\n


\n <\/span><\/b> <\/span><\/i><\/p>\n

\u201cEverything here is followed by the supermind<\/span>; the mind movements and not less the vital, the
\nmaterial movements, all the play of the universe have for it a very deep
\ninterest, but of another kind. It is about the same difference as that between
\nthe interest taken in a puppet-play by one who holds the strings and knows what
\nthe puppets are to do and the will that moves them and knows that they can do
\nonly what it moves them to do, and the interest taken by another who observes the
\nplay but sees only what is happening from moment to moment and knows nothing
\nelse. The one who follows the play and is outside its secret has a stronger, an
\neager and passionate interest in what will happen and he gives an excited
\nattention to its unforeseen or dramatic events; the other, who holds the
\nstrings and moves the show, is unmoved and tranquil. There is a certain
\nintensity of interest which comes from ignorance and is bound up with illusion,
\nand that must disappear when you are out of the ignorance. The interest that
\nhuman beings take in things founds itself on the illusion; if that were
\nremoved, they would have no interest at all in the play; they would find it dry
\nand dull. That is why all this ignorance, all this illusion has lasted so long;
\nit is because men like it, because they cling to it and its peculiar kind of
\nappeal that it endures.\u201d <\/span><\/i><\/p>\n

 <\/p>\n

Questions and Answers 1929 (23 June)
\n<\/font> <\/span><\/i><\/p>\n

 <\/span>How can interest be founded on illusion? <\/span><\/i><\/span><\/p>\n

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

So you think you
\nare not in the illusion ?<\/span> You imagine you are outside
\nthe illusion? In the world as it is now, all is illusion. <\/span><\/p>\n

\nPage – 277<\/span><\/p>\n

<\/p>\n
\n

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

It is perhaps an
\nadvantage, but you see only the surface of things, at most a very small part \u2013
\nyou do not see the depth of things, you do not see the core of things, you do
\nnot see the cause of things. Do you know what is going to happen tomorrow ?…You
\nmay guess it more or less, telling yourself that it will be like today but you
\ndon’t know it at all. You do not know what is going to happen tomorrow, still
\nless in a month’s time, yet less in a year. And do you know where you were
\nbefore your birth? And do you know what will happen to you after your death ?<\/span>…You take interest in what you do just because you
\ndo not know what is going to happen. If you were fully in the know of what is
\ngoing to happen, I am sure that 999 persons in a 1000 would sit down quietly
\nwaiting for it to happen. If you know exactly what is going to take place, all
\nyour enthusiasm would evaporate and in most cases you would say, \u201cHave I to do
\nall this to get there ?<\/span> Ah !<\/span> no \u201d<\/span> <\/span><\/p>\n

 <\/span><\/p>\n

Then illusion is necessary
\n?<\/span> <\/span><\/i><\/p>\n

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

I do not say it is
\nnecessary, I say that it is evident, which is not quite the same thing. What is
\nnecessary is to change. <\/span><\/p>\n

One of the great
\nthings, you see, is just to be able to do something with as much interest, as
\nmuch intensity, as much energy, while knowing perfectly what the result will be
\nand even if the result is the opposite of what you seem to expect. This is not
\neasy, but still it is indispensable.<\/span><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>I don’t see why it
\nis indispensable. <\/i> <\/span><\/p>\n

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

\u00a0<\/span>I am saying that it is indispensable to reach
\nthe state in which one can do things, continue to act, while knowing perfectly
\nwhat the result will be and even if this result is the opposite of what one
\nhopes for. It is this condition of detachment which is indispensable \u2013 not
\nbeing in illusion !<\/span><\/span> <\/span><\/p>\n

\nPage – 278<\/span><\/p>\n

<\/p>\n
\n

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

During the 1929 talk someone asked what should be done
\nto effect the cure of an illness, whether one should exercise one’s willpower
\nor only live in the confidence that it will be done or rely entirely on the
\ndivine Power. Mother replied: <\/span><\/p>\n

 <\/span><\/p>\n

\u201cAll these are so many ways of doing the same thing…<\/span><\/i><\/p>\n

But whatever you ask for or whatever your
\neffort, you must feel, even while trying your best, using knowledge or putting
\nforth power that the result depends upon the Divine Grace.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (23 June)
\n<\/font> <\/span><\/i><\/p>\n

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

But first you must
\nwill it, I believe that is quite important !<\/span> There is
\nno one method to follow… I read this and at the same time ask myself how many
\npeople would be satisfied to hear this. All the materialism and positivism in
\nthe world have been constructed just because people do not want the Divine
\nGrace to come in at all. If they are cured they want to say, \u201cIt is I who cured
\nmyself<\/span>\u201d; if they make a progress, they want to think,
\n\u201cIt is I who have progressed\u201d; if they organise<\/span>
\nsomething, they want to proclaim, \u201cIt is I who am organising<\/span>.\u201d
\nAnd many, many of those who try to do otherwise, if they look within
\nthemselves, would see how seldom spontaneously, sincerely (not as when one says
\nsomething because one knows it should be said, or as one thinks something
\nbecause it is the fashion to think like that but spontaneously, sincerely, with
\nall their heart) they know that it is not they who have done the thing, but the
\ndivine force. When they have made a progress, when they have changed something
\nin themselves, when they have learnt something, then when is it that
\nspontaneously, without an effort of will, without thinking, without needing to
\ntell oneself, \u201cOne ought to think like this\u201d, spontaneously one knows<\/i> that without the divine force
\nnothing would have been done ? Look into yourself, it is a very interesting
\nthing, very interesting, how many times a day you
\n <\/span><\/p>\n

\nPage – 279<\/span><\/p>\n

<\/p>\n
\n

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

think (without
\neven telling yourself), \u201cI have done this\u201d, \u201cI have been able to do that\u201d, \u201cI
\nsucceeded in this\u201d, \u201cI failed in that\u201d, and when you have made a good effort,
\nwhen you have obtained a result, you need a little moment for thought, or more,
\nto tell yourself, \u201cIf the divine force had not helped me, probably I would not
\nhave been able to do it.\u201d The spontaneous thing is, \u201cOh !<\/span>
\nI have succeeded\u201d, isn’t that true ?<\/span> There is indeed a
\npart of the mind which has been educated, which has learnt, has reflected,
\nunderstood, which is well-disposed and truly feels that in reality it is like
\nthat, but this is only one part of the mind, and it is not always active,
\nsometimes it must be called up, asked its advice, \u201cWhat is then the best
\nattitude to have ?<\/span>\u201d, \u201cWhat should I think ?\u201d I believe
\nall who have taken up yoga, if they are sincere, if they reflect for a moment,
\ntell themselves<\/span>, \u201cI was not aware of it, but if I have
\nsucceeded, it was probably because the divine forces were there to help me,
\notherwise I would not have been able to succeed.\u201d This is well understood. But
\nthere comes a moment when one knows that one would not have been able to lift a
\nfinger if these forces had not been there. That comes later…But to begin
\nwith, how many times, if one thinks, if one quite simply observes oneself, does
\none catch oneself saying, \u201cIt is I !\u201d<\/span> And, then, one
\ncongratulates oneself sometimes, one says, \u201cAfter all I can do something, I am capable !\u201d<\/span> I am going further: how many people would be
\ncapable of doing anything at all if simply deprived of the pleasure of being
\nable to tell themselves, \u201cI have done this, I have realised that, I have made a
\nprogress, how well I played this game\u201d ?<\/span> How many
\npeople would be able to sincerely do something if this pleasure were taken away ?<\/span> I have known individuals whose mind was much more
\ndeveloped than the rest of the being, they had understood very well (almost too
\nwell); they sat down to meditate and all their energy was gone, all vitality
\nevaporated into a kind of peace, not unpleasant, but very still. There is no
\nmore need to do anything, no longer any need to move, one dreams… Under a
\ntree, arms crossed, one leaves the Divine to do everything<\/span><\/p>\n

\nPage – 280<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>for<\/span> oneself,
\nincluding feeding you if you need it. This is perhaps very well, but this shows
\nthat the instrument is not ready; it is not really at the service of the
\nDivine, it is at the service of the ego, and when the ego is taken away, it
\ndoes nothing any longer. Therefore, so long as one lives in the ego this
\nillusion is necessary to make you act; it is necessary to keep up action until
\none is completely transformed or, in any case, till the true consciousness is
\nestablished. <\/span><\/p>\n

I have said this
\nand I repeat it (Mother takes up her book): <\/span><\/p>\n

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

\u201cWhatever you do, whatever the process you
\nuse, and even if you happen to have acquired in it a great skill and power, you
\nmust leave the result in the hands of the Divine. Always you may try, but it is
\nfor the Divine to give you the fruit of your effort or not to give it. There
\nyour personal power stops; if the result comes, it is the Divine Power and not
\nyours that brings it.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (23 June)
\n<\/font> <\/span><\/p>\n

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

Well, it is this
\nidea, which has been taught in almost all religions, that has<\/span>
\nmade men atheistic, so much does it anger them \u2013 an anger of revolt: \u201cWhat! It
\nis not I !\u201d<\/span> <\/span><\/p>\n

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

And this \u201cI\u201d, if
\nyou only knew how big it is !<\/span> how<\/span>
\nit occupies the whole place… It is this which is the base of all materialism.
\n<\/span><\/p>\n

 <\/span><\/p>\n

In silent meditation, should not one make oneself completely empty ?<\/span> But, then, how can it depend on the one who meditates ?<\/span> <\/span><\/i><\/p>\n

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

I think there is a confusion<\/span> between silence in the mind and the complete
\nemptiness in the being, they are two very different things. Besides, I don’t
\nsee very well how one can make oneself completely empty \u2013 one would not exist
\nany longer !<\/span><\/span><\/p>\n

\nPage – 281<\/span><\/p>\n

<\/p>\n
\n

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

\u201cTo make yourself<\/span>
\nblank in meditation creates an inner silence; it does not mean that you have
\nbecome nothing or have become a dead and inert mass. Making yourself an empty
\nvessel, you invite that which shall fill it. It means that you release the
\nstress of your inner consciousness towards realisation<\/span>.
\nThe nature of the consciousness and the degree of its stress determine the
\nforces that you bring into play and whether they shall help and fulfil<\/span> or fail or even harm and hinder.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (23 June)
\n<\/font> <\/span><\/i><\/p>\n

 <\/span>           What does \u201cthe degree of its stress\u201d mean ?<\/span> <\/span><\/i><\/p>\n

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

Aspiration and will
\nproduce a stress in the being. But I say \u201cdegree\u201d, for there is also the point
\nupon which the stress works. I say \u201cto make yourself blank\u201d is to release the
\nstress of your consciousness towards realisation<\/span>,
\ntowards the goal you want to realise<\/span>. The \u201cstress\u201d is
\nthe pressure upon a point, what is concentrated upon a point and insists that
\nit be done. Consciousness \u2013 the consciousness of the being, individual
\nconsciousness \u2013 puts a pressure upon a point, you see. We may take the example
\nwe were just speaking of: you have a chronic illness, a malformation of the
\nbody, a physical defect. Then your consciousness, in its aspiration and will
\nputs a more or less constant stress on the thing it wants to realise<\/span>, what you want to cure. Well<\/span>,
\nwhen you make yourself empty within in meditation (this is one form of
\nmeditation if you like), this means that you stop this concentration of will:
\nyour consciousness becomes neutral for the moment. Its stress is upon this
\npoint (it may be on other points, on things more or less concrete or abstract,
\nbut the stress is on one point) and when you make yourself empty you withdraw
\nthis pressure, this stress, and you remain like a blank page upon which nothing
\nis written. This is what I call \u201cmaking yourself empty\u201d, not to have any active
\nwill concentrated upon one <\/span><\/p>\n

\nPage – 282<\/span><\/p>\n

<\/p>\n
\n

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

point<\/span><\/span> or another. And
\nso I say the moment you make yourself empty, the stress in effect stops, and
\nyet in your silent aspiration you put yourself in\u00a0 <\/span>contact<\/span> with the forces attracted by
\nthis stress you usually have, the special point of stress you have normally.
\nThat is why I have emphasised<\/span> the fact that all
\ndepends upon the person, because everything depends upon his habitual
\naspiration, the thing he usually wants to realise<\/span>,
\nfor he is naturally in touch with the forces which will answer his aspiration.
\nSo, if for a certain time one stops the activity of this aspiration and remains
\nsilently receptive, passive, well<\/span>, the effect of the
\nhabitual aspiration remains and will draw just those forces which ought to answer
\nit. <\/span><\/p>\n

 <\/span><\/p>\n

You have said that the world and the
\ndarkness were concomitant. What is the cause of this concomitance
\n?<\/span> <\/span><\/i><\/p>\n

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

The cause… is
\nthe light which has become the darkness and the consciousness which has become
\nthe inconscience<\/span><\/span> !<\/span> How to speak about these things? You may call this an
\naccident if you like, if that satisfies your mind. It was perhaps, after all,
\nthe best thing that could have happened, one can’t tell. All depends upon the
\npoint of view one takes. There must certainly be a consciousness in which this
\nwas foreseen, and if it has not been avoided, it means that it forms part of
\nthe programme<\/span><\/span> !<\/span>… It is a human way of looking at the problem, for
\nthings do not happen quite like that in those regions. One may also relate a story
\nwhich could make a subject, a magnificent drama, but it would be only a story,
\na way of saying things. <\/span><\/p>\n

A story is of
\nvalue only to the extent it can help you to understand things. Ah !<\/span> Here is an interesting subject… A story, that is, a
\nway of saying things, is of value only if it can make you understand the thing.
\nA language (which is a kind of story) is of value only to the extent it is
\ncapable of putting you in contact with the Reality. Science is a language, Art
\nis a language \u2013 all activity is a sort of language, that is, a way of
\nexpression. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 283<\/span><\/p>\n

<\/p>\n
\n

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

And the way of
\nexpression is of value only in as far as it puts you in contact with what it
\nwants to express. It is a very interesting generalisation<\/span>,
\nfor you can bring into it all the categories you want and you will see that it
\nis true.<\/span><\/p>\n

It is the same for
\neverything. The way of approaching the universe and the universal truth is also
\na language and all depends upon the person who uses it, the person to whom the
\nunderstanding is to be communicated. Whatever may be the way of telling, if you
\nunderstand, that is all that is necessary. If you do not understand, even if it
\nbe the wonder of wonders, the truth of truths, it will have no value for you.
\nThis is an essentially pragmatic point of view of the universe; things have
\nvalue only in so far as they realise<\/span> that for which
\nthey have been made, and the most beautiful philosophies of the world are of no
\nuse to those who do not understand them. The most beautiful works of art in the
\nworld are quite useless to those whom they do not put on the path of the Truth.
\nAnd the most perfect yoga in the world is useless to those whom it does not
\nlead to the Realisation<\/span>. And if you have this sense
\nof relativity, you have finished with all dogmatism, all sectarianism, all that
\nkind of absolutism which leads one always to think that all that has done us good<\/span> is \u201cthe truth\u201d \u2013 it is the truth for us, it is not
\nnecessarily the truth for our neighbour<\/span>. And what our
\nneighbour<\/span> thinks is the truth for him, and when you
\nsay, \u201cIt is idiotic, it is quite useless\u201d, if it helps him to realise<\/span> the truth, it is excellent, it is the best thing
\npossible for him. And everything, everything on earth is like that. And if you
\ndo not want to be altogether narrow, to put on visors and not see farther than
\nthe tip of your nose, you must first of all understand this. You must
\nunderstand that all things in the universe tend towards a goal and that it is
\nto the extent they help to realise<\/span> this goal that
\nthey have a value, and that this value is quite relative; and what is good for
\none may not be so for another, what is good at one moment may not be so at
\nanother and, consequently, every kind of dogmatism is an absurdity. <\/span><\/p>\n

\nPage – 284<\/span><\/p>\n

<\/p>\n
\n

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

It
\nis very easy to say, \u201d<\/span>That, that’s true, now I know
\nthat it is true and I shall not think otherwise\u201d; this is very easy, and in
\nfact something has suddenly put you in touch with a light, you have had an
\nexperience, you have become conscious of yourself, conscious of something which
\ntranscends you and is the reality of your being, so for you it is perfect. But
\ndo not imagine that you must go from door to door, from city to city, country
\nto country, telling people, \u201cI proclaim the Truth\u201d, because what is true for
\nyou may not be at all good for another. What you have seen has its truth in
\nitself \u2013 everything has its truth in itself \u2013 but the true raison d’<\/i><\/span>\u00ea<\/span><\/i>tre<\/span><\/i> of this truth is that it has helped you to find
\nyourself, to find the truth of your being, and it may quite possibly not help
\nyour neighbour<\/span>, unless you have a considerable power
\nof persuasion and oblige him to see things as you have seen them yourself, but
\nthis is not tremendously valuable. <\/span><\/p>\n

When you have
\nunderstood this, you will no longer say, \u201cWhy is there such a diversity in the
\nworld, why all this multiplicity, why all this confusion, why…
\n?\u201d<\/span> It is a confusion<\/span> simply because you don’t
\nunderstand and things are not in their place. If things were in their place,
\nthere would be no confusion. And we come to this, that you cannot take away one
\natom from this world without dislocating the universe. All that is, was
\nnecessary \u2013 if it had not been necessary, it would not have been. The whole
\ntotality of things is indispensable for realising<\/span> the
\nDivine. If you took away one of these things, there would be a hole in the realisation<\/span>. And I am not speaking only of material things,
\nmaterial points, I am speaking of all the depths. So when you say as many do,
\n\u201cAh! If that were not there in the world, how fine the world would be\u201d, you are
\ndisplaying your ignorance. <\/span><\/p>\n

I met in Japan one
\nof the sons of Tolstoy; he was going round the world preaching human unity. He
\nhad caught this from his father and was going everywhere in the world preaching
\nhuman unity. I met him at some friends’ place and asked him, \u201cHow are you going
\nto realise<\/span> this human unity?\u201d Do you<\/span><\/p>\n

\nPage – 285<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>know<\/span> what reply he
\ngave me ? \u201cOh !<\/span> It is very simple if everybody spoke
\nthe same language, if everybody dressed in the same way, if everybody lived in
\nthe same fashion, the whole world would be united !\u201d<\/span>
\nThen I told him, \u201cThat would be a poor world not worth living in.\u201d He did not
\nunderstand me !<\/span> <\/span>
\n
\n <\/font><\/span><\/p>\n

\n
\nPage – 286<\/font><\/span><\/span><\/p>\n

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

5 April 1951    \u201cEverything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[124],"tags":[],"class_list":["post-4408","post","type-post","status-publish","format-standard","hentry","category-04-questions-and-answers-volume-04","wpcat-124-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4408","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=4408"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4408\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4408"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4408"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4408"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}