{"id":4432,"date":"2013-07-13T01:55:57","date_gmt":"2013-07-13T01:55:57","guid":{"rendered":"http:\/\/localhost\/?p=4432"},"modified":"2013-07-13T01:55:57","modified_gmt":"2013-07-13T01:55:57","slug":"32-08-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\/32-08-september-vol-06-questions-and-answers-volume-06","title":{"rendered":"-32_08 September.htm"},"content":{"rendered":"\n\n
\n


\n8
\n September 1954<\/font><\/span><\/b>
\n<\/font> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

This talk is based upon Sri Aurobindo’s Bases of Yoga,
\nChapter 1. The book is comprised of extracts from letters written in reply to
\nthe queries of disciples. <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

\u201cThe forces that stand in the way of sadhana are the forces of the lower
\nmental, vital and physical nature. Behind them are adverse powers of the
\nmental, vital and subtle physical worlds. These can be dealt with only after
\nthe mind and heart have become one-pointed and concentrated in the single
\naspiration to the Divine.\u201d<\/span><\/i><\/p>\n

\n\t\t
\n\t\t <\/span><\/p>\n

So?…\u00a0\u00a0
\n<\/span>
\n <\/span><\/p>\n

Sweet Mother, what are the adverse powers of the subtle physical? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

What are the adverse forces? There are as
\nmany of them as there are elements in the world. Only, unless they express
\nthemselves physically, we do not see them. So we are not aware of them. But I
\ntold you the other day that the atmosphere is full of countless formations
\nwhich are usually made up of thoughts, desires, impulses, wills, and which are
\nas mixed as men’s thoughts. There are good ones, there are bad ones; and behind
\nthat there are all the formations of the vital world, a world essentially<\/i> hostile to the Divine. Only
\nthe vital in man, under the psychic influence, can change and become a
\ncollaborator in the divine work. Otherwise, the vital world is essentially
\nformed of beings hostile<\/i> to the
\ndivine work, and those who open themselves to these forces without any control
\nare naturally under the influence of the adverse forces. So, one can’t say what
\nthese adverse forces are. It would be easier to say what they are not<\/i>.
\n <\/span><\/p>\n

\nPage – 305<\/font><\/span><\/p>\n

<\/p>\n
\n

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

(Speaking
\nto the children in the first row<\/i>) Do you have a questions? You have a
\nquestion? And you? You? <\/span><\/p>\n

 <\/span><\/p>\n

It is outside the text. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Eh? It is outside the text? It is farther
\non? That will be for next time. (Mother
\ncontinues questioning.<\/i>)\u00a0 <\/span>And you, nothing?
\nNow then, you, you too have nothing to ask?
\n <\/span><\/p>\n

It comes a little later. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

So I have read very little? <\/span><\/p>\n

 <\/span><\/p>\n

Pavitra: No, Mother! <\/span><\/i><\/p>\n

 <\/span><\/p>\n

I have received complaints because I read The Mother<\/i> through too fast. I have been
\nasked to read more slowly; so I read more slowly. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, what is meant by \u201cthe substance of the mental being\u201d? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

My child, the substance means… how shall
\nI put it?… it means the stuff of which the mental being is made. It could be
\nsaid, for instance, that the cells are the substance of your body. It is not
\nexactly matter, the mind is not quite material, but it is the very thing of
\nwhich the mind is made. If there were no mental substance, there would be no
\nmental being. It would be only a vibration; and even a vibration needs a medium
\nto manifest itself. <\/span><\/p>\n

But if your body were not made of material
\nsubstance, you wouldn’t have a body. This is what is called substance. It is
\nthe thing of which something is made. And precisely, what is important is that
\npeople usually think that mind is just a mode of activity, whereas there is a
\nmental substance as there is a vital
\n <\/span><\/p>\n

\nPage – 306<\/font><\/span><\/p>\n

<\/p>\n
\n

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

substance and physical substance. And as
\nthere is a substance, there is a corresponding world with an autonomous existence,
\nthat is to say, there can be a mind without any physical support. The physical
\nbody may disappear and the mind can continue to exist. It is here that it is
\nimportant to understand that there is a mental substance which, obviously, is
\nmuch more… (Silence) how to put it?… immaterial than physical matter. <\/span><\/p>\n

Some people use a rather unclassical word,
\n\u201crarefied\u201d, but I don’t think it has exactly this see. Well, you see, we say
\nthat substance has different deities, and the more material it becomes, the denser
\nit is, the farther it moves away from matter, the less dense it is. But it is a
\nsubstance all the same. There is even an etheric substance. I don’t say that
\nthis conforms with scientific theories; I don’t guarantee that I am not talking
\nscientific heresies! But this is a cosmic fact. (Mother laughs.<\/i>)\u00a0 <\/span>It is
\nexactly \u2013 I think I said this when I spoke about occultism \u2013 I said the first
\nthing one must know before being able to practise occultism is that the
\ndifferent states of being have a different deity, and they have an individual
\nindependent existence of their own, that they are existing realities, that they
\nare truly real substances, that it is not just a way of being. There can be a
\nmental being and mental activity and, for instance, a thought that is
\ncompletely independent of the brain, whereas the materialistic theories say
\nthat it is the brain which creates mental activity. But this is not correct.
\nThe brain is the material transcription of the mental activity, and mental
\nactivity has its own domain; the mental domain has its reality, its own
\nsubstance. One can think outside one’s brain, think, act, make formations
\noutside one’s brain. One can even live, move, go from one place to another,
\nhave a direct knowledge of mental things in the mental world, in a word,
\nabsolutely independent of a body which, indeed, can be in a state of complete
\ninertia, not only asleep but also in a cataleptic state. And moreover, it is
\nquite certain that so long as one has not understood that one is made up of
\ndifferent states of being which have their own independent life,
\n <\/span><\/p>\n

\nPage – 307<\/font><\/span><\/p>\n

<\/p>\n
\n

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

one can’t have a complete 0control over
\none’s being. There will always be something that escapes you. <\/span><\/p>\n

 <\/p>\n

(To
\na child<\/i>)\u00a0\u00a0 <\/span>Do you have something to
\nask? <\/span><\/p>\n

 <\/span><\/p>\n

It is outside the book. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Eh? Not from the book? If it is
\ninteresting it doesn’t matter! <\/span><\/p>\n

 <\/span><\/p>\n

Mother, what is the significance of this abrupt change in the
\nprogramme?\u00b9 <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh, but that \u2013 it is something altogether
\npersonal! <\/span><\/p>\n

 <\/p>\n

Well, I can tell you: it is different for each
\none and it is for you to find it out in yourself. And if you find it you will
\nhave made some progress…\u00a0 <\/span><\/span><\/p>\n

 <\/span><\/p>\n

(Silence<\/i>)<\/span><\/p>\n

 (To
\na child<\/i>) Something to say? <\/span><\/p>\n

 <\/span><\/p>\n

No. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(To
\nanother<\/i>) You, do you have something to ask? No? No! You are dreaming!
\n(Laughter) Nobody has a question? (To
\nanother<\/i>) You? <\/span><\/p>\n

 <\/span><\/p>\n

When one wants to concentrate, why do all kinds of thoughts come, which
\nnever come otherwise? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

What did you say? <\/span><\/p>\n

 <\/span><\/p>\n

When one wants to concentrate, why do all kinds of thoughts come which
\nnever came before? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>The reference is to Mother’s having
\nstopped the morning \u201cBlessings\u201d which she used to give to the students and to
\nsome disciples. <\/font><\/span>
\n
\n <\/span><\/p>\n

\nPage – 308<\/font><\/span><\/p>\n

<\/p>\n
\n

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

Perhaps they came and you did not know it!
\nPerhaps it is because you want to concentrate that you become aware that they are
\nthere. It may also happen that there is an element of contradiction in the
\nconsciousness and that when you want to be silent, something says, \u201cNo, I won’t
\nbe silent!\u201d <\/span><\/p>\n

I think that many of you have an inner
\ncontradiction like this. When you have resolved to be good, there is something
\nwhich would like to push you into being wicked, and when you want to be quiet,
\nthere is something which pushes you into being agitated, and when you want to
\nbe silent, immediately thoughts begin to wander. It is a contradiction inherent
\nin man’s nature. It may be this; it may be what I said: that all these thoughts
\nare there but as you were not paying any attention to them, you were not aware
\nof them. <\/span><\/p>\n

It is quite certain that to create absolute
\nsilence is of all things the most difficult, for many things of which one was
\nnot aware, become enormous! There were all kinds of suggestion, movements,
\nthoughts, formations which went on as though automatically<\/i> in the outer consciousness, almost outside the
\nconsciousness, on the frontiers of consciousness; and as soon as one wants to
\nbe absolutely silent, one becomes aware of all these things which go on moving,
\nmoving, moving and make a lot of noise and prevent you from being silent. That
\nis why it is better to remain very quiet, very calm and at the same time very
\nattentive to something which is above you and to which you aspire, and if there
\nis this kind of noise passing like that around you (Mother moves her hands around her head<\/i>), not to pay attention, not
\nto look, not to heed it. If there are thoughts which go round and round and
\nround like this (Gestures<\/i>), which
\ncome and go, do not look, do not pay attention, but concentrate upwards in a great
\naspiration which one may even formulate \u2013 because often it helps the
\nconcentration \u2013 towards the light, the peace, the quietude, towards a kind of
\ninner impassiveness, so that the concentration may be strong enough for you not
\nto attend to all that continues to whirl about all around. But if
\n <\/span><\/p>\n

\nPage – 309<\/font><\/span><\/p>\n

<\/p>\n
\n

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

suddenly you say, \u201cAh, there’s some noise!
\nOh, here is a thought!\u201d, then it is finished. You will never succeed in being
\nquiet. Have you never seen those people who try to stop a quarrel by shouting
\nstill louder than the ones who are quarrelling? Well, it is something like
\nthat. (Mother laughs<\/i>.)\u00a0\u00a0 <\/span><\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, may I ask you a question outside the subject? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

In \u201cThe Brain of <\/span><\/i>India<\/span><\/i>\u201d Sri Aurobindo
\nhas written that the Bengalis can think with their hearts…\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/p>\n

Who can think with his heart? I can’t
\nhear! The Bengalis can think with their hearts? That’s a poetic way of saying
\nit. (Laughter) Where has he written this? It is indeed a very poetic
\ndescription. That’s to say that they are essentially emotive beings and that
\ntheir heart is conscious even in their thought, that their thought is not
\npurely intellectual and dry, and that their heart is aware of their thought.
\nThat’s what he meant. <\/span><\/p>\n

But I can also tell you that when I was in
\n<\/span>Japan<\/span> I met a man who had formed a group,
\nfor… It can’t be said that it was for sadhana, but for a kind of discipline.
\nHe had a theory and it was on this theory that he had founded his group: that
\none can think in any part of one’s being whatever if one concentrates there.
\nThat is to say, instead of thinking in your head, you can think in your chest.
\nAnd he said that one could think here (gesture<\/i>)
\nin the stomach. He took the stomach as the seat of prāna<\/i>, you see, that is, the vital force. He used certain Sanskrit
\nwords, you know, half-digested, and all that… But still, this does not
\nmatter, he was full of goodwill and he said that most human miseries come from
\nthe fact that men think in their heads, that this makes the head ache, tires
\nyou and takes away your mental clarity. On the other hand, if you learn how to
\n <\/span><\/p>\n

\nPage – 310<\/font><\/span><\/p>\n

<\/p>\n
\n

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

think here (gesture indicating the stomach<\/i>), it gives you power, strength and
\ncalmness. And the most remarkable thing is that he had attained a kind of
\nability to bring down the mental power, the mental force exactly here (gesture<\/i>); the mental activity was
\ngenerated there, and no longer in the head. And he had cured a considerable
\nnumber of people, considerable, some hundreds, who used to suffer from terrible
\nheadaches; he had cured them in this way. <\/span><\/p>\n

I have tried it, it is quite easy,
\nprecisely because, as I told you a while ago, the mental force, mental activity
\nis independent of the brain. We are in the habit of using the brain but we can
\nuse something else or rather, concentrate the mental force elsewhere, and have
\nthe impression that our mental activity comes from there. One can concentrate
\none’s mental force in the solar plexus, here (gesture<\/i>), and feel the mental activity coming out from there. <\/span><\/p>\n

That man used to say, \u201cHaven’t you noticed
\nthat all men who have great power have a big belly? (Laughter) \u2013 Because they
\nconcentrate their forces there, so this makes their stomach big!\u201d He always
\nused to give the example of Napoleon; and he said, \u201cThese people stand up quite
\nstraight, always straight with their head erect, never like this (Mother bends the head forward<\/i>), never
\nlike this (Mother bends the head to the
\nright<\/i>), never like this (Mother bends
\nthe head to the left<\/i>); always quite straight up but with all their force
\nhere (pointing to the stomach<\/i>), and
\nso this makes them very powerful!\u201d And he always spoke of Napoleon. He used to
\nsay, \u201cNapoleon, you see…\u201d (Mother shows
\nthat Napoleon had a big stomach.<\/i>) And he had a visit from Tagore when
\nTagore was in <\/span>Japan<\/span> and he told me, \u201cHave you observed how
\nTagore stands quite upright, like this, with his head erect?\u201d Then I told him,
\n\u201cBut he doesn’t have a big stomach!\u201d He said to me, \u201cIt will come.\u201d\u00a0 <\/span>(Laughter).<\/span><\/p>\n

There were hundreds of people at his
\nmeetings. They would all sit on their knees as one does in <\/span>Japan<\/span>. He struck a table with a stick and
\neveryone brought down his mental force to the
\n <\/span><\/p>\n

\nPage – 311<\/font><\/span><\/p>\n

<\/p>\n
\n

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

stomach; and then they remained like that
\nfor…\u00a0 <\/span>oh! at least half an hour. And after
\nhalf an hour he struck the table a second time and they released their mental
\nforce and began chatting…\u00a0 <\/span>not very
\nmuch, for the Japanese do not talk much, but nevertheless they speak. <\/span><\/p>\n

There now! But mark that there was
\nsomething very true, in the see that if ever you have a headache I advise you
\nto do this: to take the thought-force, the mental force \u2013 and even if you can
\ndraw a little of your vital force, that too \u2013 and make it come down, like this
\n(gesture of very slowly sliding both
\nhands from the top of the head downwards<\/i>). Well, if you have a headache or
\na congestion, if you have caught a touch of the sun, for instance, indeed if
\nanything has happened to you, well, if you know how to do this and bring down
\nthe force here, like this, here (showing
\nthe centre of the chest<\/i>), or even lower down (showing the stomach<\/i>), well, it will disappear. It will disappear.
\nYou will be able to do this in five minutes. You can try, the next time you
\nhave a headache…\u00a0 <\/span>I hope you won’t have
\na headache but the next time you have it, try this. Sit upright, like this (movement showing an āsana posture<\/i>).
\nThe Japanese say you should sit on your heels\u00a0
\n<\/span>but that might disturb your meditation, sitting like that \u2013 they call it
\nsitting at ease. The Indian fashion is like this (gesture<\/i>), otherwise you must sit like this (gesture<\/i>); this is harder when you are not accustomed to it.<\/span><\/p>\n

So, sit quite at ease and then take all
\nyour force as though you were taking, you see…\u00a0 <\/span>all the energy in your head, take it and then
\nmake it come down, down, down, like this, slowly, very carefully, right down
\nhere, down to the navel. And you will see that your headache will disappear. I
\nhave made the experiment many times…\u00a0
\n<\/span>It is a very good remedy, very easy; there is no need to take pills or
\ninjection; it gets cured in this way. So there you are! <\/span><\/p>\n

Any other questions? Yes!
\n <\/span><\/p>\n

\nPage – 312<\/font><\/span><\/p>\n

<\/p>\n
\n

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

How can we establish a settled peace and silence in the mind? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

First of all, you must want it. <\/span><\/p>\n

And then you must try and must persevere,
\ncontinue trying. What I have just told you is a very good means. Yet there are
\nothers also. You sit quietly, to begin with; and then, instead of thinking of
\nfifty things, you begin saying to yourself, \u201cPeace, peace, peace, peace, peace,
\ncalm, peace!\u201d You imagine peace and calm. You aspire, ask that it may come:
\n\u201cPeace, peace, calm.\u201d And then, when something comes and touches you and acts,
\nsay quietly, like this, \u201cPeace, peace, peace.\u201d Do not look at the thoughts, do
\nnot listen to the thoughts, you understand. You must not pay attention to
\neverything that comes. You know, when someone bothers you a great deal and you
\nwant to get rid of him, you don’t listen to him, do you? Good! You turn your
\nhead away (gesture<\/i>) and think of
\nsomething else. Well, you must do that: when thoughts come, you must not look
\nat them, must not listen to them, must not pay any attention at all, you must
\nbehave as though they did not exist, you see! And then, repeat all the time
\nlike a kind of \u2013 how shall I put it? \u2013 as an idiot does, who repeats the same thing
\nalways. Well, you must do the same thing; you must repeat, \u201cPeace, peace,
\npeace.\u201d So you try this for a few minutes and then do what you have to do; and
\nthen, another time, you begin again; sit down again and then try. Do this on
\ngetting up in the morning, do this in the evening when going to bed. You can do
\nthis…\u00a0 <\/span>look, if you want to digest your
\nfood properly, you can do this for a few minutes before eating. You can’t
\nimagine how much this helps your digestion! Before beginning to eat you sit
\nquietly for a while and say, \u201cPeace, peace, peace!\u201d and everything becomes
\ncalm. It seems as though all the noises were going far, far, far away\u00a0 <\/span>(Mother
\nstretches out her arms on both sides<\/i>) and then you must continue; and there
\ncomes a time when you no longer need to sit down, and no matter what you are
\ndoing, no matter
\n <\/span><\/p>\n

\nPage – 313<\/font><\/span><\/p>\n

<\/p>\n
\n

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

what you are saying, it is always \u201cPeace,
\npeace, peace.\u201d Everything remain here, like this, it does not enter (gesture in front of the forehead<\/i>), it
\nremain like this. And then one is always in a perfect peace… after some
\nyears. <\/span><\/p>\n

But at the beginning, a very small
\nbeginning, two or three minutes, it is very simple. For something complicated
\nyou must make an effort, and when one makes an effort, one is not quiet. It is
\ndifficult to make an effort while remaining quiet. Very simple, very simple,
\nyou must be very simple in these things. It is as though you were learning how
\nto call a friend: by dint of being called he comes. Well, make peace and calm
\nyour friends and call them: \u201cCome, peace, peace, peace, peace, come!\u201d <\/span><\/p>\n

Is that all, my children? <\/span><\/p>\n

 <\/span><\/p>\n

Mother, is the seat of understanding in the head? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The faculty of understanding? Is that what
\nyou are asking about, whether it is in the head? I have just said the opposite.
\nA few minutes ago I said that all mental faculties are in the mind and it is
\nonly by habit that they are in the head. One can understand from any place
\nwhatever. One can understand from wherever the seat of the consciousness is. <\/span><\/p>\n

 <\/span><\/p>\n

You say \u201cby habit\u201d. One can’t change it, one is born like that! <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Were you thinking when you were born? <\/span><\/p>\n

 <\/span><\/p>\n

It is natural to think with the head. How can one make a habit of it? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It has been a habit for a very long time \u2013
\nthe parents of the parents of the parents, and so on \u2013 but not for everyone! It
\nis like the habit of looking with the eyes, but it has been proved that it is
\npossible to create centres of vision elsewhere than in
\n <\/span><\/p>\n

\nPage – 314<\/font><\/span><\/p>\n

<\/p>\n
\n

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

the eyes \u2013 with a little concentration. I
\ndon’t say that the brain is not made for thinking, I have never told you that,
\nbut I said that thought does not depend upon the brain, which is quite a
\ndifferent thing. If one knows how to handle mental forces, one sees clearly
\nthat the brain is very suitable for expressing oneself \u2013 it has evidently been
\nmade for that, for receiving thoughts and putting them into action, into
\nexpression, words\u00a0 <\/span>but it doesn’t need to
\nbe exclusive. <\/span><\/p>\n

(After
\na silence<\/i>) I mean that this exclusiveness is a habit. However, when one has
\ndone a little yoga seriously, one knows very well that one can think here (Mother shows the centre of the forehead
\nbetween the eyebrows, then the right side, then the left<\/i>) one can think
\nhere, one can think here, one can think in front and, as I was saying just now,
\none can think much higher up but naturally, one thinks that all
\nthought-phenomena, concentration, are produced in the brain\u00a0 <\/span>and when one thinks up above, here\u00a0 <\/span>(Mother
\nshows the space above the head<\/i>), one thinks much better than when one
\nthinks here. It is only that one has never tried to do otherwise. Not \u201cnever
\ntried\u201d, there are quite a number of people who have tried and have succeeded. <\/span><\/p>\n

There you are, my children! I think that’s
\nall. It’s enough for this evening.
\n <\/span><\/p>\n

\nPage – 315<\/font><\/span><\/p>\n

<\/p>\n


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

8 September 1954   This talk is based upon Sri Aurobindo’s Bases of Yoga, Chapter 1. The book is comprised of extracts from letters written…<\/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-4432","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\/4432","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=4432"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4432\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4432"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4432"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4432"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}