{"id":4438,"date":"2013-07-13T01:55:59","date_gmt":"2013-07-13T01:55:59","guid":{"rendered":"http:\/\/localhost\/?p=4438"},"modified":"2013-07-13T01:55:59","modified_gmt":"2013-07-13T01:55:59","slug":"47-31-december-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\/47-31-december-vol-06-questions-and-answers-volume-06","title":{"rendered":"-47_31 December.htm"},"content":{"rendered":"\n\n
\n
\n


\n31
\n December 1954<\/span><\/b> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

New
\nYear’s Eve. After a meditation, Mother distributes her New Year’s Message to
\neveryone. <\/span><\/p>\n

 <\/span><\/p>\n

I am going to read the prayer to you in French \u2013 it is a message not
\na prayer \u2013 in French and in English. And then I have brought two of Sri
\nAurobindo’s replies to questions which have not been published anywhere, and
\nyou will be the first to hear them. And then two…\u00a0\u00a0 <\/span>not poems, some lines; a very short little
\npoem and just a stanza from another poem, which are a magnificent illustration
\nof our message for the next year. <\/span><\/p>\n

This message was written because it
\nis foreseen that next year will be a difficult year and there will be many
\ninner struggles and even outer ones perhaps. So I tell all of you what attitude
\nyou should take in these circumstances. These difficulties may perhaps last not
\nonly twelve months, that is, one full year, but perhaps fourteen months; and
\nduring these fourteen months you must make an effort never to lose the attitude
\nabout which I am going to speak to you just now. <\/span><\/p>\n

In fact, I insist that the more
\ndifficult things are, the more you must remain quiet, and the more should you
\nhave an unshakable faith. Of all things this is the most important. <\/span><\/p>\n

Usually, as soon as things become
\ndifficult, human beings get agitated, become irritated, get terribly excited
\nand they make the difficulties ten times more difficult. So I am warning you
\nright away that this is not to be done, that you must do the opposite; and what
\nI am going to read to you is precisely what you must repeat to yourself as soon
\nas you feel some anxiety or disquietude within you; you must remember what I am
\ntelling you today and remember it throughout the year. You can repeat it
\nmorning and evening profitably. Here, then. <\/span><\/p>\n

Now, first in French: <\/span>
\n
\n <\/span><\/p>\n

\nPage – 453<\/span><\/p>\n

<\/p>\n
\n

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

\u201cAucune
\nvolont\u00e9 humaine ne peut pr\u00e9valoir contre la Volont\u00e9 Divine. Rangeons-nous
\nd\u00e9lib\u00e9r\u00e9ment et exclusivement du c\u00f4t\u00e9 du Divin et la victoire finale est
\ncertaine.\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Now here is the English: <\/span><\/p>\n

 <\/span><\/p>\n

\u201cNo
\nhuman will can finally prevail against the Divine’s Will. Let us put ourselves
\ndeliberately and exclusively on the side of the Divine, and the Victory is
\nultimately certain.\u201d<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Now I shall read to you two questions which were asked and Sri
\nAurobindo’s answers. It’s not that the questions express a very high state of
\nmind, but I am afraid many people let themselves fall into this kind of mental
\nstate. And so I think the answers will be very useful to many people also. <\/span><\/p>\n

Here’s the first question: <\/span><\/p>\n

 <\/span><\/p>\n

\u201cIt
\nseems to me that the number of people in the world accepting the truth of our
\nYoga of Transformation would not be as large as those who accepted Buddhism,
\nVedanta or Christianity.\u201d<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Here is Sri Aurobindo’s answer. Notice his humour. I draw your
\nattention to his humour. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cNothing
\ndepends on the number. The numbers of Buddhism or Christianity were so great
\nbecause the majority professed it as a creed without its making the least
\ndifference to their external life. <\/span><\/i><\/p>\n

\u201cIf
\nthe new consciousness were satisfied with that, it could also and much more
\neasily command homage and acceptance by the whole earth. It is because it is a greater consciousness, the Truth Consciousness, that <\/span><\/i>
\n
\n <\/span><\/p>\n

\nPage – 454<\/span><\/p>\n

<\/p>\n
\n

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

it
\nwill insist on a real change.\u00b9<\/span><\/i> <\/span><\/p>\n

 <\/span><\/p>\n

The second one: <\/span><\/p>\n

 <\/span><\/p>\n

\u201cYou
\nhave said that the aim of our Yoga is to rise beyond the Nirvana, but in the
\nAshram there are extremely few who have reached or have tried to reach even the
\nNirvana. To reach even the Nirvana one has to give up ego and desire. Could it
\nbe said that even a few sadhaks in the Ashram have succeeded in doing so?
\nSurely everybody must be making some effort to do this. Why then are they not
\nsuccessful? Is it that after some effort they forget the aim and live here as
\nin ordinary life?\u201d<\/span><\/i><\/p>\n

 <\/span><\/p>\n

The answer: <\/span><\/p>\n

 <\/span><\/p>\n

\u201cI
\nsuppose if the Nirvana aim had been put before them, more would have been fit
\nfor it, for the Nirvana aim is easier than the one we have put before us \u2013 and
\nthey would not have found it so difficult to reach the standard. The sadhaks
\nhere are of all kinds and in all stages. But the real difficulty even for those
\nwho have progressed is with the external man. Even among those who follow the
\nold ideal, the external man of the sadhak remains almost the same even after
\nthey have attained to something. The inner being gets free, the outer follows
\nstill its fixed nature. Our Yoga can succeed only if the external man too
\nchanges, but that is the most difficult of all things. It is only by a change
\nof the physical nature that it can be done, by a descent of the highest light
\ninto this lowest part of Nature. It is here that the struggle is going on. The
\ninternal being of most of the sadhaks <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00b9
\nLetter of <\/span>29 April 1934<\/span>.<\/span> <\/span><\/p>\n

\nPage – 455<\/span><\/p>\n

<\/p>\n
\n

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

here,
\nhowever imperfect still, is still different from that of the ordinary man, but
\nthe external still clings to its old ways, manners, habits. Many do not seem
\neven to have awakened to the necessity of a change. It is when this is realised
\nand done, that the Yoga will produce its full results in the Ashram itself, and
\nnot before.<\/span><\/i>"\u00b9
\n<\/span><\/p>\n

 <\/span><\/p>\n

This indeed is a programme for next year, my children. I hope that
\nnext year I shall be able to say that many have tried to make their external
\nlife the expression of their deeper aspiration. For the moment there are not
\nvery many. <\/span><\/p>\n

Now, as we have spoken about
\ndifficulties, I am going to read to you two things which will give you just a
\nlittle glimpse of what true consciousness is, that which is free from all
\ndifficulties, that which is above all conflicts. <\/span><\/p>\n

The first one goes like this \u2013 you
\nhave read it perhaps but I don’t think you could have quite understood it. It
\nis called <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0 <\/span>ONE DAY<\/span><\/i><\/p>\n

The Little More<\/span><\/i><\/p>\n

 <\/span><\/p>\n

One
\nday, and all the half-dead is done,<\/span><\/i><\/p>\n

One
\nday, and all the unborn begun;<\/span><\/i><\/p>\n

A
\nlittle path and the great goal,<\/span><\/i><\/p>\n

A
\ntouch that brings the divine whole.<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Hill
\nafter hill was climbed and now,<\/span><\/i><\/p>\n

Behold,
\nthe last tremendous brow<\/span><\/i><\/p>\n

And
\nthe great rock that none has trod:<\/span><\/i><\/p>\n

A
\nstep, and all is sky and God.\u00b2<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Sri
\nAurobindo<\/span><\/i><\/p>\n

 <\/span><\/p>\n

And then this: <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 <\/span>Letter of
\n<\/span>30 April 1934<\/span>.
\n<\/span><\/p>\n

\u00b2 <\/span>Collected
\nPoems, Cent. Vol. 5, p. 109.<\/span> <\/span><\/p>\n

\nPage – 456<\/span><\/p>\n

<\/p>\n
\n

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

Even
\nin rags I am a god; <\/span><\/i><\/p>\n

Fallen,
\nI am divine; <\/span><\/i><\/p>\n

High
\nI triumph when down-trod, <\/span><\/i><\/p>\n

Long
\nI live when slain.<\/span><\/i>\u00b9<\/span><\/p>\n

 <\/span><\/p>\n

Sri Aurobindo <\/span><\/i><\/p>\n

 <\/span><\/p>\n

There we are. <\/span><\/p>\n

Now, I said that if someone asks \u201creasonable\u201d
\nquestions, I shall perhaps answer. <\/span><\/p>\n

 <\/span><\/p>\n

What
\nhuman will is at present particularly against the divine Will? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

You mean from what point of view? <\/span><\/p>\n

All human will which is against the
\ndivine Will is an anti-divine will. That’s all. No matter where it manifests,
\neven in you! <\/span><\/p>\n

There are no party politics in the
\ndivine life, you know. (Laughter<\/i>) There
\nare only states of consciousness. <\/span><\/p>\n

(To a child<\/i>) You have a question to ask, you? <\/span><\/p>\n

 <\/span><\/p>\n

No,
\nMother, will you explain the two poems? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Explain? There is no explanation. They speak for themselves, very
\nclearly. It cannot be explained \u2013 poetry. You must feel it and not reason about
\nit. Poetic inspiration is beyond the reason. You must not bring it down into
\nthe domain of reason, because then it is spoilt. It is felt much more
\nthan…\u00a0\u00a0 <\/span>it can be understood by an
\ninner contact much more than by words. <\/span><\/p>\n

 <\/span><\/p>\n

Mother,
\nwhy not twelve months instead of fourteen? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah that, my child, you may ask…\u00a0\u00a0
\n<\/span>Well, there are people who believe in the stars, they will tell you, \u201cAsk
\nof the stars.\u201d It is <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 <\/span>A stanza from \u201cLife\u201d, Collected Poems, Cent.
\nVol. 5, p. 95.<\/span> <\/span><\/p>\n

\nPage – 457<\/span><\/p>\n

<\/p>\n
\n

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

like that! Why do you take a certain number of years to grow up?
\nBecause the nature of things is like that. Well, the nature of this conflict is
\nlike that. That is to say, a certain development of forces is necessary to
\nobtain the result; and this development of forces extends over a given number
\nof months approximately. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet
\nMother, here it is written: The final victory is certain. If it is the divine
\nWill, why is not each victory certain?<\/span><\/i><\/p>\n

(Mother not having heard the question
\nwell, the child repeats it.) If it is the
\ndivine Will, why is it not each victory, why only the final Victory? <\/i><\/span><\/p>\n

 <\/span><\/p>\n

No, this is not what it means. It means that finally the Victory
\nis certain. Whatever may be the course of events and the ups and downs and the
\ndifficulties and the different issues of the different conflicts, at the end of
\nthe curve one is sure of the Victory, for the Divine is sure to be victorious.
\nIt may take a longer or shorter time. I have said \u2013 in English I used \u201cfinally\u201d:
\nthat finally no human will can prevail against the divine Will. Finally means
\nin spite of everything…\u00a0\u00a0 <\/span>what we may
\ncall divine patience. In spite of all divine patience, there is a given moment
\nwhen human will exhausts its strength and the divine Will prevails. <\/span><\/p>\n

We always measure time by our small
\nhuman duration; but naturally the divine forces do not have the same measure as
\nours, and what may seem to us long or uncertain is for them the most direct
\nway, in spite of everything, to reach there. In the given set of circumstances
\nit is the most direct way to reach the goal: this goal is the expression of the
\ndivine Will, whatever it may be. So what seems to us, for instance, a long,
\ntortuous, uncertain road seems so because we do not see the whole pic<\/span>ture, <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 <\/span>The child misunderstands the French
\nsentence and takes it to mean this instead of \u201cThe Victory is ultimately
\ncertain.\u201d<\/span> <\/span><\/p>\n

\nPage – 458<\/span><\/p>\n

<\/p>\n
\n

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

because we see only a very tiny part which is in our
\nproportion. Our vision is very very short, very short behind, very short in
\nfront. I mean the ordinary human vision. For example, there isn’t one man in a million
\nwho can say what is going to happen to him ten years hence, though he may make
\nmany plans and projects and try to organise his life; but he can’t say with
\ncertitude what will happen, because his vision is very short. The divine vision
\nis not like that. <\/span><\/p>\n

It [human vision] is very short,
\nvery limited in space, very linear; this means that things follow one after
\nanother; while the vision of the Divine is a global vision which sees the
\nproblem in all its totality, not only on the surface but in the depths also,
\nand contains all the elements of the problem and resolves it without neglecting
\nany points. But man follows a straight line and all that escapes his straight
\nline and which he does not care for would not be done if it were he who decided
\nthings; whereas the march of the Divine is a global march which takes in the
\nwhole universe in its entirety and goes forward on the most direct road in
\nrelation to this universe and this set of circumstances. And the most direct
\nroad may be circular, it is not necessarily a straight line. <\/span><\/p>\n

 <\/span><\/p>\n

Mother,
\nyou said that next year will be a difficult year. Is it that…\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah, yes! Next year…\u00a0\u00a0 <\/span>in a
\nfew hours! (Laughter<\/i>) So? <\/span><\/p>\n

 <\/span><\/p>\n

Will
\nit be a difficult year for the Ashram or also for <\/span><\/i>India<\/span><\/i>
\nand the whole world? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Generally. The world, <\/span>India<\/span>, the Ashram and individuals.
\nEveryone according to his mode, naturally not in the same way for all. Some
\nthings will seem easier than others. But generally speaking it is \u2013 if you like
\nI can tell you \u2013 it is the last hope of the adverse forces to triumph against
\nthe present Realisation. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 459<\/span><\/p>\n

<\/p>\n
\n

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

If one holds on fast during these months, after that they will
\n6not be able to do anything very much, it will be a crumbling resistance.
\nThat’s it: it is essentially the conflict of the adverse forces, the
\nanti-divine forces which are trying to push back the divine Realisation as much
\nas they can…\u00a0\u00a0 <\/span>they hope, for thousands
\nof years, you see. And it is this conflict which has come to its crisis. It is
\ntheir last chance; and as those who are behind their external action are
\naltogether conscious beings, they know very well that it is their last chance,
\nand they will put all they can into it, and what they can is much. These are
\nnot ordinary little human consciousnesses. They are not human consciousnesses
\nat all. They are consciousnesses which, compared with human possibilities, seem
\nto be divine in their power, their strength, even their knowledge. Therefore it
\nis a terrific conflict and one wholly concentrated on the earth, because they
\nknow that it is upon earth that the first victory has to be won\u00a0 <\/span>the decisive victory, a victory which will
\ndetermine the course of the earth’s future. <\/span><\/p>\n

Those who are noble-hearted and
\nhold up their heads when things become dangerous, can be happy. It is an
\nopportunity to rise above oneself. There we are. <\/span><\/p>\n

 <\/span><\/p>\n

How
\ncan one change into the divine Will? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

How can one change one’s<\/i>
\nwill into the divine Will? I don’t understand your question. <\/span><\/p>\n

 <\/span><\/p>\n

(Another child, repeating) How can one change into the divine Will? <\/i><\/span><\/p>\n

 <\/span><\/p>\n

Well, it’s because it is not well expressed that I don’t
\nunderstand. Change, that is transform one’s will into the divine Will? Is that
\nwhat you want to say? <\/span><\/p>\n

 <\/span><\/p>\n

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

\nPage – 460<\/span><\/p>\n

<\/p>\n
\n

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

Well, first you must want it. Afterwards you must have a great aspiration.
\nAnd then you must continue to want it, and continue to aspire and not give way
\nwhen difficulties come, and continue until you succeed. That’s all. And then, a
\ncertain number of things are necessary, as for example not to be selfish, not
\nto have a small narrow-mindedness, not to live with preferences, not to have
\ndesires, not to have mental opinions \u2013 many things. It is a fairly long process
\nbecause you must change your ordinary nature. This is the first condition. <\/span><\/p>\n

To break all the limits of one’s
\nmind, break all the desires of one’s vital, break all the preferences of one’s
\nphysical nature. After that one may hope to be in contact with the divine Will;
\nand then, later, one must not only be in contact with it, but live integrally
\nthis Will, that is, be unified in all one’s being: not have a single bit which
\ngoes on this side and another bit which goes on that. You must be entirely in
\none single will. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet
\nMother, when we are faced with a difficulty, does this mean that the Divine is
\ntrying to make us conscious of the defects of our nature? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

If you face it, yes. That is, as soon as you are in front of a
\ndifficulty, if instead of giving way like a coward you begin trying to conquer
\nit, then you may be sure that the Divine is behind you. But if you are
\ncowardly, the Divine will not be there. That is, your cowardice cuts you off
\nfrom the Divine. But if you resist and want to conquer, you may be sure that
\nthe Divine will be there to help you. There’s not the shadow of a doubt about
\nit. <\/span><\/p>\n

 <\/span><\/p>\n

But
\nI want to know \u2013 if the difficulty comes \u2013 whether the Divine is trying to make
\nus conscious that we have defects? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Whether he deliberately puts difficulties in your path? No.
\n <\/span><\/p>\n

\nPage – 461<\/span><\/p>\n

<\/p>\n
\n

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

That’s not his way. <\/span><\/p>\n

 <\/span><\/p>\n

No,
\nI don’t mean that. If a difficulty comes, does this mean that the Divine is
\ntrying to make us conscious of the defects of our nature, to show us that we
\nhave defects? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

No, but think of what you are saying. If by having a difficulty
\nyou become conscious, you see, it does not mean that the Divine created the
\ndifficulty to make you conscious; and your question seems to say that. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

But it isn’t true. One can say from an altogether impersonal point
\nof view that the adverse forces \u2013 which of course are responsible for all
\ndifficulties \u2013 that the adverse forces are tolerated in the world in so far as
\nthey serve to make the world completely conscious. This indeed is true. But it
\nseems to me a very human way of putting it because it could be said that as
\nlong as the world is not perfectly conscious, this allows the existence of
\nthese adverse forces. That is, it conditions them. The world’s unconsciousness
\nconditions the existence of these forces. So, one can as well say this as say
\nthat the forces are tolerated so long as the world is unconscious. I don’t know
\nif you are following. These are two opposite ways of saying the same thing and
\nneither is perfectly true. But both contain something correct, yet something which
\nis quite different. And in fact, if one wants to say the thing exactly, one can
\nonly say, \u201cThings are like that because they are like that.\u201d <\/span><\/p>\n

This is the only way of not making
\na mistake. If you say, \u201cThe world is like that because it is like that\u201d, then
\nhere you are sure you are saying something approximately correct \u2013
\napproximately. But if you try to explain, you will see an atom in a world and
\nwill take this atom for an explanation. You would <\/span>
\n
\n <\/span><\/p>\n

\nPage – 462<\/span><\/p>\n

<\/p>\n
\n

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

have to give all the explanations and even many others in order to
\napproach the reality. <\/span><\/p>\n

That’s what I just said, you know:
\nthat the human mind is linear in its action. It sees ideas one after another.
\nNaturally when one speaks it is even ten times worse. One is obliged to say one
\nword after another and this becomes frightful. But most people, almost all
\nhuman beings think linearly. They think one thing after another. They can’t
\nthink of many things at once. Only very few individuals are capable of thinking
\nof, say, about twenty things at the same time. You can try, you will see. You
\nthink things one after another, one after another…\u00a0 <\/span>The succession may be very fast, but it is a
\nsuccession. It is a very different kind of vision and a very different
\nfunctioning, not of the mind but of intellectual powers, which can see things
\nin their totality and all at the same time. But even when you see them like
\nthat, if you want to try to describe them, either by writing or speaking, you
\ncan’t put down everything at the same time nor say everything at the same time;
\nyou are obliged to use one word after another, and so it necessarily
\nbecomes…\u00a0\u00a0 <\/span>it destroys the truth of the
\nthing, it becomes linear, which means that the truest things cannot be said. Everything
\none says is always a diminution of the truth. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet
\nMother, if this year is difficult for us, what should we do? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

What should you do? Be very good (laughter<\/i>), very good, very quiet, work well, be very obedient, do
\nwhat you are told, and be regular at school. (Laughter<\/i>) All this \u2013 it is very important. <\/span><\/p>\n

 <\/span><\/p>\n

If
\nwe succeed in these fourteen months, Mother, then after that will it be easy or
\nwill it be as at present? Will it be easier to conquer the difficulties?<\/span><\/i> <\/span><\/p>\n

\nPage – 463<\/span><\/p>\n

<\/p>\n
\n

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

That, my child, depends on you. If during these fourteen months
\nyou make much progress, you become very good and very reasonable, very
\nconscious and very regular, after this it will be much easier. But if you spend
\nyour time in letting time pass without making any progress, you will find
\nyourself in the same position where you now are, not better. <\/span><\/p>\n

It is precisely a chance given to
\neveryone to make progress. If he doesn’t use it, so much the worse for him, he
\nwill remain where he is. And instead of being a conscious element in the world,
\nhe will be a cork upon the waters, tossed by circumstances. And with anything
\nthat happens, he will be carried away without having the least control over
\nwhat is happening. Because the first thing necessary to have a control over
\nevents is to be absolutely conscious and master of oneself; and I think you are
\npretty far from this realisation \u2013 which means that you must make a great
\neffort throughout this time and manage to become a little more conscious and a
\nlittle more self-controlled. You must not think that suddenly it will be a
\nbeatific paradise where all your defects will disappear as by magic. It is not
\nlike that. <\/span><\/p>\n

Your defects will disappear if you
\ndo what is necessary for them to disappear, not otherwise. <\/span><\/p>\n

Else you may continue in the easier
\nyears with the same defects, and you will be the same little Madhusudan who
\nwill not have changed. <\/span><\/p>\n

Here we are, my children. I think
\nthat’s enough. <\/span><\/p>\n

Nobody has anything to say? <\/span><\/p>\n

Adjug\u00e9!\u00b9<\/span><\/i><\/p>\n

Au
\nrevoir.<\/span><\/i> <\/span><\/p>\n

 <\/p>\n

\u00b9 Sold!
\n\u2013 as at an auction.<\/span> <\/p>\n

\nPage – 464<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

31 December 1954   New Year’s Eve. After a meditation, Mother distributes her New Year’s Message to everyone.   I am going to read the…<\/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-4438","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\/4438","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=4438"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4438\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4438"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4438"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4438"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}