{"id":4415,"date":"2013-07-13T01:55:50","date_gmt":"2013-07-13T01:55:50","guid":{"rendered":"http:\/\/localhost\/?p=4415"},"modified":"2013-07-13T01:55:50","modified_gmt":"2013-07-13T01:55:50","slug":"34-22-september-vol-06-questions-and-answers-volume-06","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/06-questions-and-answers-volume-06\/34-22-september-vol-06-questions-and-answers-volume-06","title":{"rendered":"-34_22 September.htm"},"content":{"rendered":"\n\n
\n
\n


\n22 September 1954<\/font><\/span><\/b>
\n<\/font> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

This talk is based
\nupon Sri Aurobindo’s Bases of Yoga, Chapter 1, <\/font> <\/span><\/p>\n

\u201cCalm \u2013 Peace \u2013
\nEquality\u201d. <\/font> <\/span><\/p>\n


\n <\/font><\/span><\/p>\n

\u201cCalm, even if it seems at first only a negative thing, is so difficult
\nto attain, that to have it at all must be regarded as a great step in advance. <\/span><\/i><\/p>\n

\u201cIn reality, calm is not a negative thing, it is the
\nvery nature of the Sat-Purusha and the positive foundation of the divine
\nconsciousness. Whatever else is aspired for and gained, this must be kept. Even
\nKnowledge, Power, Ananda, if they come and do not find this foundation, are
\nunable to remain and have to withdraw until the divine purity and peace of the
\nSat-Purusha are permanently there. <\/span><\/i><\/p>\n

\u201cAspire for the rest of the divine consciousness, but
\nwith a calm and deep aspiration. It can be ardent as well as calm, but not
\nimpatient, restless or full of rajasic eagerness. <\/span><\/i><\/p>\n

\u201cOnly in the quiet mind and being can the supramental
\nTruth build its true creation.\u201d <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Sweet Mother, what is the Sat-Purusha? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The Purusha? What is it in the being?
\nKnowledge. The conscious being. <\/span><\/p>\n

 <\/span><\/p>\n

What is this true supramental creation? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

True creation means the new supramental
\ncreation, the one we want to realise here. When we speak of a new transformed
\nworld, it is the supramental creation.
\n <\/span><\/p>\n

\nPage – 327<\/font><\/span><\/p>\n

<\/p>\n
\n

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

What does \u201crajasic eagerness\u201d mean? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u201cEagerness\u201d? It is vehemence, it is
\nviolence. It is an excessive ardour; and \u201crajasic\u201d \u2013 it is the over-active and
\nviolent element, it is the turbulent element in the being. Rajasic \u2013 that’s the
\nnature of all transports, flarings-up and enthusiasms, and of all violences and
\npassion, and all over-activity also, in contrast to tamas which is inert, and
\nto sattwa which is balanced. This is the over-active and violent element. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, does \u201ckeeping one’s consciousness high\u201d mean trying to have
\nhigher thoughts? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

This is rather a consequence than a fact.
\nWhen one keeps his consciousness on a higher level, naturally it serves as a
\nfilter for thoughts and allows only thoughts of a higher nature. But it is
\nrather a consequence than a fact. To keep one’s consciousness in a higher state
\nis to raise it above the lower levels in the being, it is to keep it in the
\nlight, in the peace, in the higher knowledge and harmony; that is, to place
\none’s consciousness as high as possible in one’s being, at the level where one
\nis liberated from all lower movements. Then naturally, if the consciousness is
\nthere, the thoughts it receives are those of a higher order. And thought is
\nonly one form of activity of the consciousness, it is not the stuff of
\nconsciousness. There is a consciousness without thought, there is a very much
\nhigher state of consciousness in which there are no thoughts. It is a
\nconsciousness that can have a very perfect knowledge of things, without it
\nbeing expressed in thoughts and words. Thought is only one form of activity. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cSilence is… more easily established by a descent from above.\u201d \u201cFrom
\nabove\u201d means what, Sweet Mother? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

From the higher region of consciousness.
\nYou see, if you open
\n <\/span><\/p>\n

\nPage – 328<\/font><\/span><\/p>\n

<\/p>\n
\n

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

\n
\n <\/font><\/span>to the higher region of consciousness and
\nthe force descends from above, quite naturally it establishes a silence in the
\nlower region, for they are governed by this higher power which descends. This
\ncomes from higher region of the mind or from beyond, even from the supermind.
\nSo when this force and consciousness come down and enter into the consciousness
\nof a lower plane, this consciousness becomes naturally quiet, for it is as
\nthough invaded, flooded by that higher light which transforms it. <\/span><\/p>\n

In fact, this is even the only way of
\nestablishing a constant silence in one’s mind. It is to open oneself to higher
\nregion and let this higher consciousness, force, light descend constantly into
\nthe lower mind and take possession of it. And here, when this happen, this
\nlower mind can remain constantly quiet and silent, because it is this one which
\nacts and fills the whole being. One can act, write and speak without the mind
\nbeing active, with this force which comes from above penetrating the mind and
\nusing it; and the mind itself becomes just a passive instrument. And in fact,
\nthis is the only way of establishing silence; for once this is established, the
\nsilence is established, the mind does not stir any longer, it acts only under
\nthe impulsion of this force when it manifests in it. It is like a very quiet,
\nvery silent field and the force when it comes puts the elements into movement
\nand uses them, and it finds expression through the mind without the mind’s
\nbeing agitated. It remains very quiet. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, how can we empty the consciousness of its mixed contents?\u00b9
\n<\/span><\/i><\/p>\n

 <\/span><\/p>\n

By aspiration, the rejection of the lower
\nmovements, a call to a higher force. If you do not accept certain movements,
\nthen <\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>\u201cKeep the quietude and do not mind if it
\nis for a time an empty quietude; the consciousness is often like a vessel which
\nhas to be emptied of its mixed or undesirable contents; it has to be kept
\nvacant for a while till it can be filled with things new and true, right and
\npure.\u201d<\/font><\/span> <\/font><\/span><\/p>\n

\nPage – 329<\/font><\/span><\/p>\n

<\/p>\n
\n

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

naturally, when they find that they can’t
\nmanifest, gradually they diminish in force and stop occurring. If you refuse to
\nexpress everything that is of a lower kind, little by little the very thing
\ndisappears, and the consciousness is emptied of lower things. It is by refusing
\nto give expression \u2013 I mean not only in action but also in thought, in feeling.
\nWhen impulses, thoughts, emotion come, if you refuse to express them, if you
\npush them aside and remain in a state of inner aspiration and calm, then
\ngradually they lose their force and stop coming. So the consciousness is
\nemptied of its lower movements. <\/span><\/p>\n

But for instance, when undesirable
\nthoughts come, if you look at them, observe them, if you take pleasure in
\nfollowing them in their movements, they will never stop coming. It is the same
\nthing when you have undesirable feelings or sensation: if you pay attention to
\nthem, concentrate on them or even look at them with a certain indulgence, they
\nwill never stop. But if you absolutely refuse to receive and express them,
\nafter some time they stop. You must be patient and very persistent. <\/span><\/p>\n

In a great aspiration, if you can put
\nyourself into contact with something higher, some influence of your psychic
\nbeing or some light from above, and if you can manage to put this in touch with
\nthese lower movements, naturally they stop more quickly. But before even being
\nable to draw these things by aspiration, you can already stop those movements
\nfrom finding expression in you by a very persistent and patient refusal. When
\nthoughts which you do not like come, if you just brush them away and do not pay
\nthem any attention at all, after some time they won’t come any longer. But you
\nmust do this very persistently and regularly. <\/span><\/p>\n

 <\/span><\/p>\n

You have said that one must know that without the divine Grace one is
\nnothing. Then why make such a great effort to know that one is nothing? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Why make such a great effort? In what see?
\nYou want to
\n <\/span><\/p>\n

\nPage – 330<\/font><\/span><\/p>\n

<\/p>\n
\n

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

make this effort for a personal reason? Is
\nit for your personal satisfaction that you want to make this effort? It is like
\nthose people who say, \u201cBut if it is not I who work and if it is not my work,
\nhow can I work?\u201d It is the same thing, and yet it is like that. If you feel
\nlike that, it means that you still need, need very much, your ego and that if
\nyour ego were suddenly taken away from you, you could no longer do anything. If
\nyou need a personal motive in order to do something, it means that you are
\nstill entirely in your ego, you understand. So long as it is necessary, one has
\nto remain in it. Only, you must not then think that you can go fast. It takes a
\nvery long time, sometimes several lives, sometimes a great number of lives. If
\nyou need personal reasons for doing things, you have only to wait till you grow
\nout of it and understand that it is not for a personal reason that you must do
\nthings. <\/span><\/p>\n

For example, it is not for a personal
\nreason that you must want perfection, it is not for a personal reason that you
\nmust want union with the Divine, it is not for a personal reason that you must
\nwant the supramental transformation. If it is for your own good and for a
\npersonal reason, well, follow your path; I tell you, you will get there \u2013 after
\na certain number of lives. You see, there is a state in which one can’t even
\nunderstand how one can exist without a personal reason. So long as it is like
\nthat…\u00a0\u00a0 <\/span>If perchance I were suddenly to
\ntake away from you your personal consciousness and reason, you would exist no
\nlonger. So you must wait quietly till you can realise within yourself that this
\nis not the true cause of things. <\/span><\/p>\n

 <\/span><\/p>\n

Is there nothing to be done but to wait? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Eh? Nothing to be done but wait? For
\nme!… \u00a0<\/span>It is I who mark time waiting for
\nyou to be ready! (Mother laughs.<\/i>)\u00a0\u00a0 <\/span><\/span><\/p>\n

It is a very delicate problem, because for
\na very long time if someone does not feel, does not have this personal
\naspiration to perfect himself, the personal aspiration to enter into contact
\n <\/span><\/p>\n

\nPage – 331<\/font><\/span><\/p>\n

<\/p>\n
\n

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

with the Divine, the personal aspiration
\nto realise the supramental consciousness, well, he says as you were just
\nsaying, \u201cThen what’s the use of doing anything? The only thing is to remain
\nquiet.\u201d Well, as long as it is like that, and as long as you have not developed
\nin yourself enough consciousness for it to be otherwise, there is nothing to
\nsay and nothing to do. I have only to wait. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cWait\u201d means some lives? <\/span><\/i> <\/span><\/p>\n

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

For some it can go faster; if suddenly
\nsomething is reversed within them and they have an experience \u2013 even if it be
\nonly the experience of identification with the psychic \u2013 then all of a sudden
\nthey understand. Identification with the psychic means an identification with
\nthe divine Consciousness. So, immediately they understand; they understand and
\nthis even makes them laugh. One feels how foolish one was! (Mother laughs.<\/i>)\u00a0\u00a0 <\/span><\/span><\/p>\n

This see of one’s own person becomes a
\nkind of cage, a prison which shuts you in, prevents you from being true, from
\nknowing truly, acting truly, understanding truly. It is as though someone had
\nput you in a very hard shell and you were compelled to stay there. <\/span><\/p>\n

This is the first sensation you have.
\nAfterwards you begin to tap against the shell in order to break it. Sometimes
\nit resists very long. But still, when you begin to feel this, that what you
\nbelieved to be yourself, the person doing things and for whom they are done,
\nthe person who exists and makes you what you are, yes, when you pass from this
\nto the consciousness that this is a prison preventing you from being truly
\nyourself, then you have made great progress, and there is hope. You feel
\nyourself stifled, crushed, absolutely shut up in a prison without air, without
\nlight, without an opening, and then you begin pushing from inside, pushing,
\npushing, pushing so that it may break. <\/span><\/p>\n

And the day it breaks, the day it opens,
\nsuddenly, you enter <\/span><\/p>\n

\nPage – 332<\/font><\/span><\/p>\n

<\/p>\n
\n

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

the psychic consciousness. And then
\nyou understand. And then, truly, if you have a see of humour, you laugh; you
\nrealise your stupidity. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, you said one day that before being able to identify oneself with
\nthe Divine, one must first become an individual. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, well, that’s it, exactly. You are in
\nthe period of becoming an individual. And so long as one is in this period of
\nbecoming an individual, well, one must wait until this period passes, that is,
\ntill you have become a conscious individual. Perfectly. It is that. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, you said there are very few, one in a million perhaps, who are
\nreally conscious. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh, if you take humanity at large,
\ncertainly! And the great mass of mankind will never become individuals, it will
\nalways be an amorphous mass, all intermingled, like that (gesture<\/i>). To become an individual is what Sri Aurobindo calls
\nbecoming truly a mental man. Well, if you have read The Human Cycle, you will
\nsee that already it is not so easy to become a truly mental man who thinks by
\nhimself, is free from all outer influences, who has an individuality, who
\nexists, has his reality; even that is not so easy. <\/span><\/p>\n

But, by a kind of Grace, it can happen
\nthat before becoming an individual, if someone has within himself an
\naspiration, if he feels the need to awaken to something which would want more,
\nwant something better, which feels how very small it is to be an individual,
\nsomething which really seeks beyond the ordinary limits, well, even before
\nbecoming an individual, he may suddenly have the experience of a contact with
\nhis psychic which opens all the doors for him. They close again later, but once
\nthey have opened you never forget it. The remembrance
\n <\/span><\/p>\n

\nPage – 333<\/font><\/span><\/p>\n

<\/p>\n
\n

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

remains very vividly; and this helps. It
\nshould happen to you here. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, is identification with the psychic the same thing as the
\npsychic coming in front? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

That is, the first step is the
\nidentification, and then, once you can keep this identification, the psychic
\ngovern the rest of the nature and life. It becomes the master of existence. So
\nthis is what we mean by the psychic coming in front. It is that which govern,
\ndirects, even organises the life, organises the consciousness, the different
\nparts of the being. When this happen, the work goes very fast. Very fast,
\nwell…\u00a0\u00a0 <\/span>relatively very fast. <\/span><\/p>\n

In the human consciousness everything is
\nvery slow. When we compare the time that is necessary to realise something with
\nthe average length of human existence, it seems interminable. But happily there
\ncomes a time when one escapes from this notion, when one begin to feel no
\nlonger according to human measures. As soon as one is truly in touch with the
\npsychic, one loses this kind of narrowness and of agony also, this agony which
\nis so bad: \u201cI must be quick, I must be quick, there is not much time, I must
\nhurry, there is not much time.\u201d One does things very badly or doesn’t do them
\nat all any more. But as soon as there is a contact with the psychic, then
\nindeed this disappears; one begin to be a little more vast and calm and
\npeaceful, and to live in eternity. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, why are we so attached to our ego? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

As I said just now, probably because you
\nstill need it very much, isn’t that so? In order to become a conscious,
\nindividualised being, one needs his ego; that is why it is there. It is only
\nwhen one has realised his own individuality sufficiently, has become a
\nconscious, independent being with its own reality, that he no longer needs the
\nego. And at that time one can make an
\n <\/span><\/p>\n

\nPage – 334<\/font><\/span><\/p>\n

<\/p>\n
\n

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

effort to get rid of it. Unfortunately
\nmost people, as soon as they become real individuals, have such a see of their
\nimportance and their ability that they no longer even think at all of getting
\nrid of their ego. But that of course is something else. <\/span><\/p>\n

Here I don’t let you go to sleep. I remind
\nyou from time to time of the true thing. But you are all very young, you see,
\nand a certain number of years are needed, years of intensive inner formation,
\nto become a being who thinks for himself, is conscious of his own will, and
\nconscious of his own nature, his purpose of existence, independent of the human
\nmass. A certain time is necessary. Some children begin when very small. If one
\nbegins very early, when one is twenty he can be quite formed. But you must
\nbegin when very small, and consciously, very consciously; you must begin with a
\nsee of observation of all the movements in yourself, of their relation with
\nothers, of \u2013 precisely, of your degree of independence, real individuality, of
\nknowing where impulses come from, where other movements come from: whether it
\nis contagion from outside or something that arises from within yourself. A very
\nprofound study of all the movements in oneself is necessary in order to succeed
\nsimply in crystallising a being who is a little conscious, a little conscious.
\nBut when you live fluidly, so to say, when you don’t even know what goes on
\ninside you, have some sort of vague impressions, if you questions yourself, at
\nleast ninety-nine times out of a hundred, if you ask yourself, \u201cWhy did I think
\nlike that? Why did I feel like that?\u201d, even \u201cWhy did I do that?\u201d, then the
\nreply is almost always the same: \u201cI don’t know. It came like that, that’s all.\u201d
\nThat is to say, one is not at all conscious. <\/span><\/p>\n

Are you able to know, when you are with
\nothers, what comes from you and what from the others? To what extent their way
\nof being, their particular vibrations act upon you? You are not aware of this
\nat all. You live in a kind of \u201capproximate\u201d consciousness, half-awake,
\nhalf-asleep, in something very vague, where you have to grope like this in
\norder to catch things. But do you have a precise, clear, exact notion of what
\ngoes on in
\n <\/span><\/p>\n

\nPage – 335<\/font><\/span><\/p>\n

<\/p>\n
\n

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

you, why it goes on in you? And then,
\nthis: the vibrations, which come to you from outside and those which come from
\nwithin you? And then, again, what can come from others, changing all this,
\ngiving another orientation? You live in a kind of hazy fluidity, certain small
\nthings suddenly crystallise in your consciousness, you have just caught them
\nfor a moment; and it is just clear enough like that, as though there was a
\nprojector, just something passing on the screen and becoming clear for a
\nsecond: the next minute everything has become vague, imprecise, but you are not
\naware of this because you have not even asked yourself the questions, because
\nyou live in this way. It stops here, begins here, ends here. That’s all. You do
\nfrom day to day, minute to minute, things which you do, like that…\u00a0 <\/span>it happen to be like that. <\/span><\/p>\n

It will come. It will come. Surely it will
\ncome. I am not going to leave you like that… Shake you up a little \u2013 I am
\ngoing to shake you up a little. I shall do what is necessary for this. <\/span><\/p>\n

So there we are. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, what is the effect of an aspiration which comes from
\nrajasic eagerness? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The effect of an aspiration? Well, it
\ntakes away your quietude, that is the first effect. It makes you agitated,
\nnervous, impatient and dissatisfied when you don’t immediately obtain what you
\nhave asked for, and usually as vehement in your despair and dissatisfaction as
\nin the aspiration, with a strong see of your helplessness. <\/span><\/p>\n

 <\/span><\/p>\n

Then is it desire? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is not quite the same thing. It is not
\na matter of desire, it is a questions of aspiration. But aspiration can be of
\nthis kind. Desire is altogether something else. Desire is something which acts
\ncompletely horizontally.
\n <\/span><\/p>\n

\nPage – 336<\/font><\/span><\/p>\n

<\/p>\n
\n

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

In your ordinary consciousness you want
\nsomething; you do not have the least idea of aspiring for some existing thing
\nor some progress or a higher knowledge or greater realisation. You see an
\nobject in a shop and want it. That’s it. Or it crosses your mind that it would
\nbe good to eat a certain thing, and you want it. These are desires; they
\nconcern things on the same plane as you. Moreover, in desires also some people
\nare obstinate, vehement, and some have fugitive and weak desires. There are
\nboth types. <\/span><\/p>\n

But what Sri Aurobindo speaks about here
\nis truly an aspiration, it is about someone who aspires for the spiritual life
\nbut with a vehement passion; and naturally this upsets everything. Besides, the
\nresult he obtains \u2013 if he does obtain a result at all \u2013 is very mixed; and it
\nis muddy, as he says, altogether impure, ordinary. We must not confuse what he
\ncalls \u201crajasic eagerness\u201d with intensity, because intensity can be very vast,
\nvery calm and very pure and give a considerable strength to the aspiration. But
\nthis has nothing to do either with a rajasic movement or with desire. <\/span><\/p>\n

And, to take an example, you can
\nunderstand it in this way: if you have an aspiration, say, suddenly you think
\nof the possibility of progress and have an aspiration for progress; but if a
\ndesire is mixed with your aspiration, you will have the desire to progress for
\nthe powers this will give you or the importance it will give you or the
\nimprovement in your living conditions. You go and immediately mix all kinds of
\nlittle very personal reasons with your aspiration. And to tell the truth, very
\nfew people have a very pure aspiration. An aspiration, a will to progress, just
\nthat; it stops there. Because one aspires for progress and then, there we are,
\nlet us not go farther. We want progress. But usually there get mixed up with it
\nall kinds of desires for the results of this progress. And so desire comes in,
\nyou see; this brings exactly what he says, a consciousness which is impure and
\nmuddy, and inside this nothing higher can come. This must be completely
\neliminated to begin with. If one looks at
\n <\/span><\/p>\n

\nPage – 337<\/font><\/span><\/p>\n

<\/p>\n
\n

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

himself very sincerely, very
\nstraightforwardly and very severely, he very quickly perceives that very few
\nthings, very few movements of consciousness are free from being mixed with
\ndesires. Even in what you take for a higher movement, there is always…\u00a0\u00a0 <\/span>no, happily not always, but most often there
\nis a desire mixed. The desire of the see of one’s importance, if only this,
\nthat kind of self-satisfaction, the satisfaction of being someone superior. <\/span><\/p>\n

This is of course much better than those
\nwho want to become yogis in order to astound their neighbours and exercise
\nauthority over others, and so that others may be full of admiration and of
\nrespect for them. How many things are truly pure? Pure aspiration? You must
\nhave already attained a very high level, that level I spoke of, on which one
\ncan look at himself with a smile, a slightly ironic smile, and have the feeling
\nthat he was so small, so small, so small, so petty, so insignificant and so
\nfoolish. After that things go better. But for what a long time all the
\nmovements are always turned back upon themselves! You start off in a sweep, as
\nthough you were springing forward in front of this universe, and you turn back
\nupon yourself, expecting a small result, a small satisfaction, a very tiny satisfaction,
\neven if it be just your own estimation: \u201cOh, what a fine aspiration I had!\u201d <\/span><\/p>\n

There you are. <\/span>
\n <\/p>\n

\nPage – 338<\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

22 September 1954   This talk is based upon Sri Aurobindo’s Bases of Yoga, Chapter 1, \u201cCalm \u2013 Peace \u2013 Equality\u201d.   \u201cCalm, even if…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[125],"tags":[],"class_list":["post-4415","post","type-post","status-publish","format-standard","hentry","category-06-questions-and-answers-volume-06","wpcat-125-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4415","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=4415"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4415\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4415"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4415"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4415"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}