{"id":4431,"date":"2013-07-13T01:55:56","date_gmt":"2013-07-13T01:55:56","guid":{"rendered":"http:\/\/localhost\/?p=4431"},"modified":"2013-07-13T01:55:56","modified_gmt":"2013-07-13T01:55:56","slug":"22-23-june-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\/22-23-june-vol-06-questions-and-answers-volume-06","title":{"rendered":"-22_23 June.htm"},"content":{"rendered":"\n\n
\n


\n23 June 1954<\/font><\/span><\/b>
\n<\/font> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

This talk is based upon Sri Aurobindo’s
\nElements <\/font> <\/span><\/p>\n

of Yoga, Chapter 13, \u201cSex \u2013 Food \u2013 Sleep\u201d.
\n<\/font>
\n<\/span><\/span><\/p>\n

 <\/span><\/p>\n

\u201cQ: Is taking very little food helpful in controlling the se<\/span>n<\/span>s<\/span>es? <\/span><\/i><\/p>\n

\u201cA: No, it simply exasperates them \u2013 to take a
\nmoderate amount is best. People who fast easily get exalted and may lose their
\nbalance. <\/span><\/i><\/p>\n

\u201cQ: If one takes only vegetarian food, does it help in
\ncontrolling the sees? <\/span><\/i><\/p>\n

\u201cA: It avoids some of the difficulties which the
\nmeat-eaters have, but it is not sufficient by itself.\u201d <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

Any questions? <\/span><\/p>\n

 <\/span><\/p>\n

What happen if one eats meat? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Do you want me to tell you a story? I knew
\na lady, a young Swedish woman, who was doing sadhana; and she was by habit a
\nvegetarian, from both choice and habit. One day she was invited by some friends
\nwho gave her chicken for dinner. She did not want to make a fuss, she ate the
\nchicken. But afterwards, during the night suddenly she found herself in a
\nbasket with her head between two pieces of wicker-work, shaken, shaken, shaken,
\nand feeling wretched, miserable; and then, after that she found herself head
\ndown, feet in the air, and being shaken, shaken, shaken. (Laughter) She felt
\nperfectly miserable; and then all of a sudden, somebody began pulling out
\nthings from her body, and that hurt her terribly, and then someone came along
\nwith a knife and chopped off her head; and then she woke up. She told me all
\nthis; she said she had never had such a frightful nightmare, that she had not
\nthought of anything before going to sleep, that
\n <\/span><\/p>\n

\nPage – 178<\/font><\/span><\/p>\n

<\/p>\n
\n

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

it was just the consciousness of the poor
\nchicken that had entered her, and that she had experienced in her dream all the
\nanguish the poor chicken had suffered when it was carried to the market, sold,
\nits feathers plucked and its neck cut! (Laughter)\u00a0\u00a0 <\/span><\/span><\/p>\n

That’s what happens! That is to say, in a
\ngreater or lesser proportion you swallow along with the meat a little of the
\nconsciousness of the animal you eat. It is not very serious, but it is not
\nalways very pleasant. And obviously it does not help you in being on the side
\nof man rather than of the beast! It is evident that primitive men, those who
\nwere still much closer to the beast than to the spirit, apparently used to eat
\nraw meat, and that gives much more strength than cooked meat. They killed the
\nanimal, tore it apart and bit into it, and they were very strong. And moreover,
\nthis is why there was in their intestines that little piece, the appendix which
\nin those days was much bigger and served to digest the raw meat. And then man
\nbegan to cook. He found out that things tasted better that way, and he ate
\ncooked meat and gradually the appendix grew smaller and was no longer of any
\nuse at all. So now it is an encumbrance which at times brings on an illness. <\/span><\/p>\n

This is to tell you that perhaps now it is
\ntime to change one’s food and go over to something a little less bestial! It
\ndepends absolutely on each one’s state of consciousness. For an ordinary man,
\nliving an ordinary life, having ordinary activities, not thinking at all of
\nanything else except earning his living, of keeping himself fit and perhaps
\ntaking care of his family, it is good to eat meat, it is all right for him to
\neat anything at all, whatever agrees with him, whatever does him good. <\/span><\/p>\n

But if one wishes to pass from this
\nordinary life to a higher one, the problem begins to become interesting; and
\nif, after having come to a higher life, one tries to prepare oneself for the
\ntransformations, then it becomes very important. For there certainly are foods
\nwhich help the body to become subtle and others which keep it in a state of animality<\/span>. But it is only at that particular time that this
\nbecomes very important, not be- <\/span><\/p>\n

\nPage – 179<\/font><\/span><\/p>\n

<\/p>\n
\n

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

fore; and before reaching that moment,
\nthere are many other things to do. Certainly it is better to purify one’s mind
\nand purify one’s vital before thinking of purifying one’s body. For even if you
\ntake all possible precautions and live physically taking care not to absorb
\nanything except what will help to subtilise<\/span> your
\nbody, if your mind and vital remain in a state of desire, Inconscience,
\ndarkness, passion and all the rest, that won’t be of any use at all. Only, your
\nbody will become weak, dislocated from the inner life and one fine day it will
\nfall ill. <\/span><\/p>\n

One must begin from inside, I have already
\ntold you this once. One must begin from above, first purify the higher and then
\npurify the lower. I am not saying that one must indulge in all sorts of
\ndegrading things in the body. That’s not what I am telling you. Don’t take it
\nas an advice not to exercise control over your desires! It isn’t that at all.
\nBut what I mean is, do not try to be an angel in the body if you are not
\nalready just a little of an angel in your mind and vital; for that would
\ndislocate you in a different way from the usual one, but not one that is
\nbetter. We said the other day that what is most important is to keep the
\nequilibrium. Well, to keep the equilibrium everything must progress at the same
\ntime. You must not leave one part of your being in darkness and try to bring
\nthe other into light. You must take great care not to leave any corner dark.
\nThere you are. <\/span><\/p>\n

 <\/span><\/p>\n

Why were eggs forbidden in the Ashram formerly? Now you give eggs. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Eggs were forbidden? <\/span><\/p>\n

 <\/span><\/p>\n

I don’t know. That’s what we were told. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah, people say many things, but I am not
\nresponsible for all the things they say! (Laughter) I don’t remember ever
\nrefusing an egg to someone who needed it from the point of view of
\n <\/span><\/p>\n

\nPage – 180<\/font><\/span><\/p>\n

<\/p>\n
\n

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

health. But if people come and ask for
\nsomething just out of greediness, for pleasure, I always refuse, as much now as
\nbefore. It is only from the point of view of health, you know, of the physical
\nequilibrium, that certain things are allowed. Everything is allowed. I haven’t
\nrefused meat to one who needed it. There were people who ate it because they
\nneeded it. But if someone comes asking me for something just in order to
\nsatisfy a desire, I say \u201cNo\u201d, whatever it may be, even ice-cream!
\n(Laughter)\u00a0\u00a0 <\/span><\/span><\/p>\n

 <\/span><\/p>\n


\n            <\/span>When one eats an
\negg, doesn’t one eat the chicken inside it? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It’s not yet formed, the consciousness of
\nthe chicken. Of course, one must take care to eat the egg fresh before the
\nchick begins to be formed. <\/span><\/p>\n

 <\/span><\/p>\n


\n            <\/span>Sweet Mother, if the agony of a chicken can attack us, so too can that
\nof a beetroot or a carrot, can’t it? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

For all that, I believe the chicken is
\nmore conscious than the beetroot. (Laughter) But I ought to tell you my own
\nexperience. Only I was thinking this was not something common. <\/span><\/p>\n

In <\/span>Tokyo<\/span> I had a garden and in this garden I was
\ngrowing vegetables myself. I had a fairly big garden and many vegetables. And
\nso, every morning I used to go for a walk, after having watered them and all
\nthe rest; I used to walk around to choose which vegetables I could take for
\neating. Well, just imagine! There were some which said to me, \u201cNo, no, no, no, no<\/span>.\u201d…\u00a0\u00a0 <\/span>And then
\nthere were others which called, and I saw them from a distance, and they were
\nsaying, \u201cTake me, take me, take<\/span> me!\u201d So it was very
\nsimple, I looked for those which wanted to be taken and never did I touch those
\nwhich did not. I used to think it was something exceptional. I loved my plants
\nvery much, I used to look after them, I had put a lot of consciousness into
\nthem while watering them, cleaning them, so<\/span> I thought
\n <\/span><\/p>\n

\nPage – 181<\/font><\/span><\/p>\n

<\/p>\n
\n

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

they had a special capacity, perhaps. <\/span><\/p>\n

But in <\/span>France<\/span> it was the same thing. I had a garden
\nalso in the south of <\/span>France<\/span> where I used to grow peas, radishes,
\ncarrots. Well, there were some which were happy, which asked to be taken and
\neaten, and there were those which said, \u201cNo, no, no, don’t touch me, don’t
\ntouch me!\u201d (Laughter)\u00a0\u00a0 <\/span><\/span><\/p>\n

 <\/span><\/p>\n

Why did they say that, Sweet Mother? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Well, I experimented precisely to find
\nout; and the result was not always the same. At times it was indeed that the
\nplant was not edible; it was not good, it was hard or bitter, it was not good
\nfor eating. At other times it happened that it was not ready, that it was too
\nearly; it wasn’t ripe. By waiting for a day or two, a day or two later it said
\nto me, \u201cTake me, take me, take me!\u201d\u00a0
\n<\/span>(Laughter)\u00a0\u00a0 <\/span><\/span><\/p>\n

 <\/span><\/p>\n

In the past, sages used to torture their bodies in order to realise the
\nDivine! <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Well then, they were not sages!
\n(Laughter)\u00a0 <\/span>This leads to nothing at all,
\nexcept to pride, a spiritual pride, that’s all. But surely not to the
\nrealisation of the Divine. <\/span><\/p>\n

 <\/span><\/p>\n

But it is said that they did the highest form of sadhana and realised what
\nthey wanted. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is said, many things are said. <\/span><\/p>\n

 <\/span><\/p>\n

Aren’t dogs more faithful than men? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Certainly! Because it is their nature to
\nbe faithful, and they have no mental complications. What prevents men from
\nbeing faithful are their mental complications. Most men are not faithful
\nbecause they fear being duped. You don’t know what it is to be
\n <\/span><\/p>\n

\nPage – 182<\/font><\/span><\/p>\n

<\/p>\n
\n

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

duped? They fear being deceived, being
\nexploited. They fear…\u00a0\u00a0 <\/span>Behind their
\nfaithfulness there is still a very big egoism which is more or less hidden, and
\nthere is always that bargaining, more or less conscious, of give-and-take: one
\ngives oneself to someone but whether one tells oneself this or not, one expects
\nsomething in exchange. You are faithful, but also want others to be faithful to
\nyou, that is, look after you, to be quite sweet to you, and, especially not to
\ntry to profit by your faithfulness. None of these complications are there in
\nthe dog, for its mind is very rudimentary. It does not have this marvellous
\ncapacity of reasoning that men have, a capacity which has made them commit so
\nmany stupidities. <\/span><\/p>\n

Only one cannot turn and go back. One
\ncannot become a dog again. So one must become a higher man and have the quality
\nof the dog on a higher plane; that is, instead of its being a half-conscious
\nfidelity, and in any case very instinctive, a sort of need that ties it down,
\nit must be a willed, conscious fidelity, and especially above all egoism. There
\nis a point where all the virtues are united: it is a point that goes beyond the
\nego. If we take this faithfulness, if we take devotion, take love, the meaning
\nof service, all these things, when they are above the egoistic level, they
\nmeet, in the see that they give themselves and do not expect anything in
\nexchange. And if you climb one step higher, instead of its being done with the
\nidea of duty and abnegation, it is done with an intense joy which carries
\nwithin itself its own reward, which needs nothing in exchange, for it carries
\nits joy in itself. But then, for that you must have climbed quite high and must
\nno longer have that turning back upon yourself which, of all things, pulls you
\ndown lowest. That kind of…\u00a0\u00a0 <\/span>that
\nsympathy, full of self-pity, wherein one cajoles and caresses oneself and says,
\n\u201cPoor me!\u201d, that, indeed, is something terrible, and one does this so
\nconstantly, without being aware of it. This turning back upon oneself, a kind
\nof degrading self-compassion, in which one tells oneself in a tone so full of
\npity, \u201cNobody understands me! No one loves me! No one cares for me as people
\n <\/span><\/p>\n

\nPage – 183<\/font><\/span><\/p>\n

<\/p>\n
\n

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

should!\u201d etc., and one goes on and
\non…\u00a0 <\/span>And now this is really terrible,
\nit draws you down into a hole immediately. <\/span><\/p>\n

One must have gone far beyond all that,
\nleft it very far behind oneself, in order to truly have the joy of
\nfaithfulness, the joy of self-giving, which does not care at all, no, indeed,
\nnot at all, in any way, whether it is properly received or gets the adequate
\nresponse. Not to expect anything in exchange for what one does, not to expect
\nanything, not through asceticism or a see of sacrifice but because one has the
\njoy of the consciousness one is in and that is enough; this is much better than
\nall one can receive, from whomsoever it be; but that again is something else. There
\nare quite a few stages between the two. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, you said that the sleep before <\/span><\/i>midnight<\/span><\/i> gives us most rest…\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/p>\n

Physically, yes. <\/span><\/p>\n

 <\/span><\/p>\n

Why? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah! I said that through personal
\nexperience and then that…\u00a0 <\/span>There’s no
\nwhy about it, is there? Everyone should find this out for himself, or not find
\nit out. But I have heard from those who are interested in earth-chemistry that
\nthere are certain rays \u2013 (turning to Pavitra<\/span><\/i>) isn’t that so? Tell us, do you know about it?
\n\u2013 sun-rays which remain active in the atmosphere till midnight, and other rays
\nwhich become active afterwards, and these give you strength and those draw it
\nout of you. But there are many things like that; at least this, you understand,
\nis something we hear of or read in books. I am giving it to you for what it is
\nworth, I know nothing. Somebody who is very well up in the subject could give
\nyou a fuller explanation. (laughing)\u00a0\u00a0
\n<\/span>But certain things are true, in practice. I cannot say why; perhaps they
\nare only personal things! But still, I have heard of a similar experience from
\nothers also. For instance, you go into the
\n <\/span><\/p>\n

\nPage – 184<\/font><\/span><\/p>\n

<\/p>\n
\n

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

sea, remain there a few minutes and you
\ncome out full of strength. You go into the sea and remain in it for an hour and
\nyou come out completely exhausted! Even with a hot bath it is the same thing.
\nYou have a hot bath; you are very tired; you get into it; you remain there at
\nthe most for a moment; you come out and feel quite fresh. You remain there for
\na quarter of an hour, you come out, you have lost all your strength, your
\nenergy, there’s nothing left, you are drained out. <\/span><\/p>\n

I tell you this, I cannot speak to you
\nwith any competence about the reason, but the fact is there. It is like that.
\nFor myself I have an explanation, but it is good only for me, it does not work
\nfor others. So it is useless. <\/span><\/p>\n

As for these stages of sleep which are
\nspoken about here, if one is conscious of one’s nights, one can cover them in a
\nfew minutes. One does not need to wait for hours of sleep to do this, you
\nunderstand; if one is conscious, one can pass through all that in a few
\nminutes. To begin with, when one is conscious of one’s nights, the first thing
\nto do before falling fast asleep, just in the state when one begins to relax,
\nrelax all one’s nerves \u2013 I have explained this to you already, one relaxes all
\nthe nerves and lets oneself go… like this… you know \u2013 well, at that moment,
\none must relax very carefully all mental activity and make that quiet, as quiet
\nas possible, and not go off to sleep until the mind is quite calm. Then you escape
\nquite a long period of useless excitement which is extremely tiring. If you can
\nso manage that the mind relaxes and enters into a complete peace first, your
\nsleep will immediately become very peaceful and very refreshing; naturally,
\nyour vital must not be in a turmoil, for then, in that case, it will take you
\ninto all sorts of places and make you commit all kinds of stupidities, and the
\nresult will be that you will wake up even more tired than when you went to
\nsleep. <\/span><\/p>\n

But if you are conscious, after having
\ncalmed your vital, when you begin to come out from your physical consciousness
\nand enter a more subtle consciousness, you put your vital to sleep, you say to
\nit, \u201cRest now, keep very quiet\u201d, and then you
\n <\/span><\/p>\n

\nPage – 185<\/font><\/span><\/p>\n

<\/p>\n
\n

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

enter your mental activity and say to the
\nmind, \u201cRest now, remain very quiet\u201d, and you put it to sleep also; and then you
\ncome out of the mind into a higher region, and there, if it begins to interest
\nyou, for instance, if it is the first time you have gone there, you may look at
\nwhat is happening, have your experience, learn things \u2013 at times one learns
\nvery interesting things; and then, sometimes one can become aware of a certain
\ngeneral state also, have ideas about other people, other things; it is interesting!
\nAnd later, if you have had enough of this, you say, \u201cKeep quiet, sleep, don’t
\nmove\u201d, and you put that to sleep, and rise to a still higher consciousness, and
\nso on, till you reach a state where you are on the borders of form, I am not
\nspeaking of physical form \u2013 on the borders of all form, much higher than the
\nform of thought, naturally; on the borders of all form and all vibration, in
\nthe perfect silence, what here we call Sachchidananda. And when you are there,
\neverything stops, all vibrations subside, and if you remain there just three
\nminutes, you come back to your body absolutely rested, refreshed, fortified, as
\nthough you had slept for hours! This is something one can learn to do. I don’t
\nsay it can be done overnight, a little work is necessary and also some
\npersistence, but still… this one must learn to do; and when you are very
\nanxious, very tired, very… for instance, when you have just undergone violent
\nattacks from hostile forces in one form or another and are very tired, if you
\nfollow this process consciously, well, within a few minutes all that disappears
\ncompletely. It is something worth learning. Only, one must be very, very, very
\npersevering, for… Wait a bit, I am going to tell you something more about it.
\n<\/span><\/p>\n

When I began studying occultism, I became
\naware that \u2013 just when I began to work upon my nights in order to make them
\nconscious \u2013 I became aware that there was between the subtle-physical and the
\nmost material vital a small region, very small, which was not sufficiently
\ndeveloped to serve as a conscious link between the two activities. So what took
\nplace in the consciousness of the most material vital did not get translated
\n <\/span><\/p>\n

\nPage – 186<\/font><\/span><\/p>\n

<\/p>\n
\n

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

exactly in the consciousness of the most
\nsubtle physical. Some of it got lost on the way because it was like a \u2013 not
\npositively a void but something only half-conscious, not sufficiently
\ndeveloped. I knew there was only one way, that was to work to develop it. I
\nbegan working. This happened sometime about the month of February, I believe.
\nOne month, two months, three, four, no result. We go on. Five months, six
\nmonths… it was at the end of July or the beginning of August. I left <\/span>
\nParis<\/span>, the house I was staying in, and went to
\nthe countryside, quite a small place on the seashore, to stay with some friends
\nwho had a garden. Now, in that garden there was a lawn \u2013 you know what a lawn
\nis, don’t you? grass<\/span> \u2013 where there were flowers and
\naround it some trees. It was a fine place, very quiet, very silent. I lay on
\nthe grass, like this, flat on my stomach, my elbows in the grass, and then
\nsuddenly all the life of that Nature, all the life of that region between the
\nsubtle-physical and the most material vital, which is very living in plants and
\nin Nature, all that region became all at once, suddenly, without any
\ntransition, absolutely living, intense, conscious, marvellous; and this was the
\nresult, wasn’t it?, of six months of work which had given nothing. I had not
\nnoticed anything; but just a little condition like that and the result was
\nthere! It is like the chick in the egg, yes! It is there for a very long time
\nand yet one sees nothing at all. And one wonders whether there is indeed a
\nchick in the egg; and then, suddenly \u201cTick!\u201d,<\/span> there is
\na tiny hole, you know, and then everything bursts and out comes the chick! It
\nis quite ready, but it took all that time to be formed; that’s how it is. When
\nyou want to prepare something within you, that is how it is,<\/span>
\nit is like the chick in the egg. You need a very long time, and this without
\nhaving the least result, never getting discouraged, and continuing your effort,
\nabsolutely regularly, as though you had eternity before you and, moreover, as
\nthough you were quite disinterested about the result. You do the work because
\nyou do it. And then, suddenly, one day, it bursts and you see before you the
\nfull result of your work.
\n <\/span><\/p>\n

\nPage – 187<\/font><\/span><\/p>\n

<\/p>\n
\n

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

But you understand, don’t you? One speaks
\nlike this, very easily, of becoming conscious of one’s nights, having control over
\none’s sleep-activities and all sorts of things of this kind, but you need to do
\nmany such little works like the one I have just described to you. Many of these
\nare needed to obtain this result. When one is accomplished, you realise that
\nthere is another missing, and when this is done, you realise there is still
\nanother, and so on, until one fine day you can do what I said, and you go from
\none plane to another, like that, putting all to rest, until you come out of all
\nactivity and enter the supreme rest, consciously. It is worth the trouble. <\/span><\/p>\n

There you are! <\/span><\/p>\n

Another question? No? <\/span><\/p>\n

Finished.
\n <\/span><\/p>\n

\nPage – 188<\/font><\/span><\/p>\n

<\/p>\n


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

23 June 1954   This talk is based upon Sri Aurobindo’s Elements of Yoga, Chapter 13, \u201cSex \u2013 Food \u2013 Sleep\u201d.   \u201cQ: Is taking…<\/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-4431","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\/4431","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=4431"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4431\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4431"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4431"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4431"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}