{"id":4453,"date":"2013-07-13T01:56:06","date_gmt":"2013-07-13T01:56:06","guid":{"rendered":"http:\/\/localhost\/?p=4453"},"modified":"2013-07-13T01:56:06","modified_gmt":"2013-07-13T01:56:06","slug":"20-09-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\/20-09-june-vol-06-questions-and-answers-volume-06","title":{"rendered":"-20_09 June.htm"},"content":{"rendered":"\n\n
\n


\n9 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 11, \u201cTransformations\u201d.
\n<\/font> <\/span><\/p>\n

\n <\/font><\/span><\/p>\n

\u201cQ: When a sadhak gets dreams signifying some spiritual truth, does it
\nnot indicate that his nature is getting transformed?\u201d <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u201cA: Not necessarily. It shows that he has more
\nconsciousness than ordinary people, but dreams do not transform the nature.\u201d <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

If you read a book it will help you to
\ntransform yourself. But it is not the book which will transform you. A dream is
\nan indication, it gives you the exact picture of what is going on within you,
\nof the state you are in, of the state of your surroundings, and with these
\nindications you can do what is necessary to transform yourself. But it is not
\nthe dream that will transform you. <\/span><\/p>\n

Now… One says always the same thing…
\nThere is a difference between what is said and what is done. I could read this
\nsentence to you a hundred times; there are some sentences here, you know… I
\nhave told you this so often, so often, so often, and he says it so clearly,
\ndoesn’t he? What are these things? (Mother
\nturns the pages once again, searching for the sentences.<\/i>) I am going to
\nrepeat them to you, I shall repeat them to you a hundred times, but unless you
\ndecide that you have… (there is a
\nsudden noise, a cracking in the tape-recorder; Mother laughs and says:<\/i> ) It
\nis we who are creating the lightning now! (Laughter) Ah! Where is this? (To a child<\/i>) Do you know? (Mother continues turning the pages and finds
\nthe sentence<\/i>). Here we are! <\/span><\/p>\n

 <\/p>\n


\n1 <\/font> <\/span><\/sup>Sri Aurobindo wrote that one of the \u201cthree fundamental
\nobstacles\u201d which stand in the way of transformations is \u201cEgoism \u2013 the mind
\nclinging to its own ideas, the vital preferring its own desires to a true
\nsurrender, the physical adhering to its own habits.\u201d<\/font><\/span> <\/font><\/span><\/p>\n

\nPage – 157<\/font><\/span><\/p>\n

<\/p>\n
\n

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

\u201cThe mind clinging to its own ideas\u201d! See,
\nhow many times I have told you this! \u201cThe vital preferring its own desires\u201d!
\nAnd then the mind becomes the accomplice of the vital and gives admirable
\nexplanations for keeping the desires by reasoning, explaining, giving
\njustifications also, and all these things are very useful to it. I have heard
\npeople say that the best way to get rid of desires is to satisfy them. They
\nmake a theory of it. You continue to satisfy your desires and then, naturally,
\nyou have others, for desires \u2013 well, one replaces another very easily, and you
\ncontinue to satisfy the new ones under the idea that you are going to get
\ncured. That will take you at least a hundred lives! <\/span><\/p>\n

And then, finally, habits!… There is a
\ncharming phrase here \u2013 I appreciated it fully \u2013 in which Sri Aurobindo is
\nasked, \u201cWhat is meant by the physical adhering to its own habits’?\u201d What are the
\nhabits which the physical must throw off? It is this terrible, frightful<\/i> preference for the food you were used to when
\nyou were very young, the food you ate in the country where you were born and
\nabout which you feel when you no longer get it that you have not anything at
\nall to eat, that you are miserable. <\/span><\/p>\n

I don’t know, I believe there won’t be a
\ndozen people here who have come to the Ashram and eaten the food of the Ashram
\nwithout saying, \u201cOh! I am not used to this food. It is very difficult.\u201d And how
\nmany, how many hundreds of people who prepare their own food because they
\ncannot eat the food of the Ashram! (Mother
\nslams the book down on the stool.<\/i>) And then, they justify this! So it is
\nhere that these ideas begin to come, and they say, \u201cMy health! I can’t digest
\nwell!\u201d All this is only in their head. There is not a word of truth in it.\u00a0 <\/span><\/span>
\nNOT
\nONE WORD OF TRUTH<\/font><\/span>
\n. It is a perpetual lie in which everybody lives, and in this matter, indeed, I
\nmay tell you what I think, you have not advanced any farther than the mass of
\nhuman beings. <\/span><\/p>\n

I make an exception for the very, very,
\nvery rare ones who are not like that. They could be counted on one’s fingers.
\nAnd all, all justify this, all, all \u2013 \u201cOh, my poor children! They are
\n <\/span><\/p>\n

\nPage – 158<\/font><\/span><\/p>\n

<\/p>\n
\n

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

not used to eating this food. How shall we
\nmanage? They will die because of this change of food!\u201d Well, I, indeed, can
\ngive a remedy for that. You take a boat, take a train and go round the world
\nseveral times, you are obliged to eat in each country the food of that country,
\nand after you have done this several times, you will understand your
\nstupidity… It is a stupidity. A frightful tamas<\/i>.
\nOne is tied up there like this (Mother makes
\na movement with her hands<\/i>) to one’s gastric habits. <\/span><\/p>\n

Now I have said what was on my mind! You may
\nask questions.
\n <\/span><\/p>\n

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

 No questions? <\/span><\/p>\n

 <\/span><\/p>\n

Mother, you have said in [it Prayers and Meditations]: \u201cWhat must happen
\nwill happen.\u201d Then why should we make personal efforts? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>\u201cWhat must happen will happen\u201d? You know what
\nI meant? \u2013 that there have been prophecies from the beginning of the world that
\nthere will be a new earth and a new human race and that the Divine will be
\nmanifest upon earth: and so I tell you, what must happen, will happen; what has
\nbeen predicted, will be realised. There we are, it is that, it is not a small
\nlittle explanation, quite down-to-earth, not at all! <\/span><\/p>\n

(After
\na silence<\/i>) Nobody has any questions? I have squashed all your questions at
\none stroke! (Laughter)<\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, those who have made this prophecy, are they, are
\nthey…\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/p>\n

They are the ones who will realise it, my
\nchild. It is those who have made it who will realise it and who have been
\nworking for that through centuries. And so?
\n <\/span><\/p>\n

\nPage – 159<\/font><\/span><\/p>\n

<\/p>\n
\n

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

But, I wanted to say, did they have the same vision as Sri Aurobindo?
\nThe Supermind? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

If you had understood what I told you, you
\nwould not have put this question! <\/span><\/p>\n

Is that all? We are sheltered, it is not
\nraining, it is quite comfortable. It does not awaken your desire to know
\nsomething, does it? Or are you afraid of another rebuff? (Laughter)\u00a0\u00a0 <\/span><\/span><\/p>\n

 <\/span><\/p>\n

What is the work of the psychic being? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

What is the work of the psychic being? You
\nwant it to have some work? What do you want to say exactly? What is its function?
\nAh! very well. One could put it this way, that it is like an electric wire that
\nconnects the generator with the lamp. Now, if someone has understood, let him
\nexplain what I said! <\/span><\/p>\n

 <\/span><\/p>\n

What is the generator and what the lamp? (Laughter) <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah, there we are! So, what is the
\ngenerator and what the lamp? That is exactly it. What is the generator and what
\nthe lamp? Or rather, who is the generator and who is the lamp? <\/span><\/p>\n

 <\/span><\/p>\n

The generator is the Divine and the lamp is the body. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is the body, it is the visible being. <\/span><\/p>\n

So, that is its function. This means that
\nif there were no psychic in Matter, it would not be able to have any direct
\ncontact with the Divine. And it is happily due to this psychic presence in
\nMatter that the contact between Matter and the Divine can be direct and all
\nhuman beings can be told, \u201cYou carry the Divine within you, and you have only
\nto enter within yourself and you will find Him.\u201d It is something very
\nparticular to the human being or rather to the inhabitants of the earth. In the
\nhuman being the psychic becomes more conscious, more formed,
\n <\/span><\/p>\n

\nPage – 160<\/font><\/span><\/p>\n

<\/p>\n
\n

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

more conscious and more independent also.
\nIt is individualised in human beings. But it is a speciality of the earth. It
\nis a direct infusion, special and redeeming, in the most inconscient and
\nobscure Matter, so that it might once again awake through stages to the divine
\nConsciousness, the divine Presence and finally to the Divine Himself. It is the
\npresence of the psychic which makes man an exceptional being \u2013 I don’t like to
\ntell him this very much, because already he thinks too much of himself; he has
\nsuch a high opinion of himself that it is not necessary to encourage him! But
\nstill, this is a fact \u2013 so much so that there are beings of other domains of
\nthe universe, those called by some people demigods and even gods, beings, for
\ninstance, of what Sri Aurobindo calls the Overmind, who are very eager to take
\na physical body on earth to have the experience of the psychic, for they don’t
\nhave it. These beings certainly have many qualities that men don’t, but they
\nlack this divine presence, which is altogether exceptional and exists only on
\nthe earth and nowhere else. All these inhabitants of the higher worlds, the
\nHigher Mind, Overmind and other regions have no psychic being. Of course, the
\nbeings of the vital worlds don’t have it either. But these latter don’t regret
\nit they don’t want it. There are only those very rare ones, quite exceptional,
\nwho want to be converted, and for this they act without delay, they immediately
\ntake a physical body. The others don’t want it; it is something, which binds
\nthem and constrains them to a rule they do not want. <\/span><\/p>\n

But it is a fact, so I am obliged to state
\nthat this is how it is, that it is an exceptional quality of the human being to
\ncarry within himself the psychic and, truly speaking, he does not take full
\nadvantage from it. He does not seem to consider this quality as something very,
\nvery desirable, from the way he treats this presence \u2013 exactly that! He prefers
\nto it the ideas of his mind, prefers the desires of his vital being and the
\nhabits of his physical. <\/span><\/p>\n

I don’t know how many of you have read the
\nBible; it is not very entertaining to read it, and besides, it is very long,
\nbut
\n <\/span><\/p>\n

\nPage – 161<\/font><\/span><\/p>\n

<\/p>\n
\n

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

still, in the Bible there is a story I
\nhave always liked very much. There were two brothers, if I am not mistaken,
\nEsau and Jacob. Well, Esau was very hungry, that’s the story, isn’t it? I
\nbelieve he was a hunter or something; anyway, the story goes like this. He came
\nback home very hungry, and told Jacob he was very hungry, and he was so hungry
\nthat he said to him, \u201cListen, if you give me your mess of pottage\u201d (Jacob had
\nprepared some stew), \u201cif you give me your mess of pottage I will give you my
\nbirthright.\u201d You know, one can understand the story quite superficially, but it
\nhas a very profound meaning: the birthright is the right of being the son of
\nGod. And so he was quite ready to give up his divine right because he was
\nhungry, for a concrete, material thing, for food. This is a very old story, but
\nit is eternally true. <\/span><\/p>\n

Ask something else. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, the Ashram has been here for a long time; and you say the people
\nwho have done something could be counted on your fingers…\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/p>\n

No, no, I didn’t say that. (Laughter) I
\nwas speaking only of food. I was speaking of those who came here and who did
\nnot begin, you understand, who did not…\u00a0\u00a0
\n<\/span>The story is very interesting. There are people who come, full of
\ngoodwill, moreover \u2013 I think I have written this somewhere in the Bulletin<\/i> \u2013 their goodwill is so overflowing
\nthat when they arrive everything is perfect, including the food. They find it
\nvery good as long as they are in their psychic consciousness. When [it that]
\nbegins to go down, the old habits begin to rise up; you understand, when the
\npsychic consciousness comes down, the old habits climb back into their place.
\nAnd then they begin saying: \u201cIt is strange! I used to like this, but I don’t
\nlike it any more; it has become bad, this food!\u201d This is an intermediary
\nperiod, and later, after some time, more or less shyly according to their
\nnature they say (Mother begins whispering<\/i>),
\n\u201cCouldn’t I have my personal
\n <\/span><\/p>\n

\nPage – 162<\/font><\/span><\/p>\n

<\/p>\n
\n

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

food? For… I don’t know, my stomach does
\nnot digest this!\u201d (Laughter) Well, I say that among the people in the Ashram, I
\nam not sure…\u00a0\u00a0 <\/span>but there are very, very
\nfew who haven’t done that. And those who have told themselves, \u201cOh, as for me,
\nit is all the same to me, I eat what I am given, and I don’t bother about it\u201d \u2013
\nthese, indeed, can truly be counted on your fingers. <\/span><\/p>\n

One must look at the thing very clearly,
\nyou understand, for there are some who do not dare to speak, many do not dare
\nto say anything, except when they are a little indisposed or really have a
\nstomach-ache or they think they have a stomach-ache and go to see a doctor. The
\ndoctor tells them, \u201cOh, try this or try that and see\u201d just the things they were
\naccustomed to eating. The doctor begins by asking them, \u201cWhat were you used to
\neating formerly?\u201d (Laughter) \u201cWeren’t you used to taking this?\u201d (Laughter) In
\nthis way. Then naturally, immediately they say, \u201cYes, yes, yes, I think that
\nwill do me good!\u201d (Laughter)<\/span><\/p>\n

So, now! (Mother looks at the child who
\nhad put the questions.)\u00a0\u00a0 <\/span><\/span><\/p>\n

 <\/span><\/p>\n

I meant, are all the efforts then in vain? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

My child, I hope not! The questions of
\nfood is just one questions \u2013 I can’t say it’s secondary, for it is very
\nsymptomatic \u2013 it is altogether… it is related to the most physical
\nconsciousness, and from that point of view it expresses very well the physical
\ncondition. But indeed, this poor body! One must be a little patient with it. It
\nis not that which discourages me \u2013 if I could be discouraged \u2013 it is the vital.
\nOh! Really, with its accomplice, the mind, these two rascals together, taking
\neach other’s support, making excuses and presenting to you such a marvellous
\npicture of your own difficulties in order to justify them \u2013 that, indeed, is
\nterrible. From this point of view Sri Aurobindo wrote a little rule which for
\nsome time we had put up everywhere. But, I believe, it must have disappeared
\nnow or else people are so used to it that they no longer even look at it. It
\nsaid: \u201cAlways behave
\n <\/span><\/p>\n

\nPage – 163<\/font><\/span><\/p>\n

<\/p>\n
\n

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

as if the Mother was looking at you,\u201d and
\nSri Aurobindo added, \u201cbecause she is, indeed, always present.\u201d Still these
\nphysical eyes… \u201cNo, no, no, she is not there\u201d, and so the first instinct is
\nto hide things. Not only does one do everything that one wouldn’t do before me,
\nbut as one doesn’t at all believe the last part of Sri Aurobindo’s sentence,
\nthat even though I am not there physically, perhaps still I know how things
\nare, so the first instinct is to hide things, and the moment one enters that
\npath, it is like stepping into quicksand. One goes down, down, down; it seizes
\nyou, swallows you up, it draws you down in such a way that it is very difficult
\nto come out of it. Of all things this is the worst: \u201cAh, provided that Mother
\ndoes not know!\u201d And so it begins like that and that’s the end. Well, I hope not
\nmany among you tell lies, but still, usually the end of the curve is that! And
\nso, you understand, this is one of those stupidities without equal; for \u2013 I am
\ngoing to tell you something \u2013 and I can tell you this with impunity: even if
\nyou don’t want that to happen, it will happen all the same! <\/span><\/p>\n

People come for blessings in the morning,
\nyou know, or else during the night I go on inspection, everywhere I move
\naround, going to everyone. In both cases, even in the morning when they come to
\nreceive a flower, I have only to look at them. There is something around their
\nheads, and at times it is as clear as though they said, \u201cThis indeed is
\nsomething I shall never tell.\u201d They tell me<\/i>
\nthis, \u201cNever will I tell you this and this and that\u201d; you understand, they tell
\nme this by telling me that they will not say it. By telling me, \u201cI shall not
\ntell you this\u201d, they tell me. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, when we have done something and want to hide it from you, when
\nwe come to you, you look as if you knew nothing. Why? (Laughter) <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Laughingly<\/i>)
\nI look as if… I listen, yes? I listen as though I knew nothing, don’t I? It
\nis good like that, and sometimes I exclaim \u201cAh!\u201d and \u201cOh!\u201d as though I did not
\nknow, don’t I?
\n <\/span><\/p>\n

\nPage – 164<\/font><\/span><\/p>\n

<\/p>\n
\n

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

Well, my child, all that is for another
\nreason. I have explained that already several times. <\/span><\/p>\n

When I see people and am busy with them, I
\nwant to \u2013 I don’t say it is always possible, but still \u2013 I want to see in them
\ntheir psychic being, their ideal, what they want to do, what they want to be,
\nin order to keep it, pull it to the surface; all my work consists of this: what
\nI see I pull out always. And so, when I am doing that, apart from those cases
\nin which I am aware that people are a little conscious of themselves, I am not
\nalways sure of the degree of their outer consciousness; and when I ask
\nquestions it is to know the difference between what they are conscious of and what
\nI see; and this I am doing all the time. It looks as though I did not know,
\ndoesn’t it? I ask a question to find out: \u201cWhat do you feel? What do you think?
\nWhat have you experienced? What…\u201d You know, it is to have a clear picture of
\nthe degree of your consciousness. <\/span><\/p>\n

There is a tremendous difference between
\nwhat you know about yourself and what I know about you. What I know about you
\nis obviously what you ought to be. So, outwardly one sees clearly what people are
\nlike, but that is just an outer phenomenon, you know. Between the two there is
\nthe vital and mental domain which is the most important from the human point of
\nview, and it is there that in everyone the consciousness of what he ought to be
\nshould be reflected, so that he may realise it. But there is a vast distance
\nbetween what each one knows about himself, what is actively conscious in him
\nand what he is in the truth of his being. It is more difficult for me; this
\nintermediate domain is a very cloudy one, for me it is a domain of falsehood,
\nwhat I call falsehood. There are two words in English, \u201cfalsehood\u201d and \u201clie\u201d;
\nwell, it is the see of falsehood. It is not a lie in the see that one tells a
\nlie, but it is a domain of what is not true, what is not at all the experience
\nof the truth of a being, and yet it is of this that he is almost solely
\nconscious. Only a very few have the inner perception of what they want to be,
\nwhat they want to do, of what the truth of their being is. There are not
\n <\/span><\/p>\n

\nPage – 165<\/font><\/span><\/p>\n

<\/p>\n
\n

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

many such. Or else it comes and then gets
\nveiled; suddenly one has a flash and then it gets clouded over. And so the
\nquestions I put are always in order to know the state of this surface
\nconsciousness, which for me is something quite unreal, something that is not
\ntrue. <\/span><\/p>\n

There is such a contradiction between the
\nbrutal fact of your daily way of life and the picture I have before myself of
\nwhat each one of you ought to be, a picture I keep there with all the power of
\nmy consciousness so that you may realise it \u2013 and that is yourself, that, yes,
\nis yourself! It is not this ignorant being, stupid and insincere \u2013 sometimes
\ndishonest \u2013 who is the… whom you call yourself.<\/span><\/p>\n

Listen, I am not quite young according to
\nordinary human notions. I am fairly old. From my earliest childhood I have not
\nstopped observing things. When I was very young I was chided for never
\nspeaking. It was because I spent my time observing. I passed my time observing,
\nI registered everything, I learnt all I could, I did not stop learning. Well, I
\ncan still feel surprised. Suddenly I find myself looking at such twisted,
\ninsincere and obscure movements that I tell myself, \u201cIt is not possible. Can
\nsuch a thing exist?\u201d Indeed, things which still come to me, day after day, \u201cIt
\nis not possible! In the world things happen in this way?\u201d And yet I have seen a
\ngreat number of people, I began being interested in people when very young, I
\nhave seen many countries, done what I recommend to others; in every country I
\nlived the life of that country in order to understand it well, and there is
\nnothing which interested me in my outer being as much as learning. <\/span><\/p>\n

Well, now I still feel that I know
\nnothing. There may occur in this world and in the human consciousness things
\nwhich are beyond me! I don’t understand how it can be possible. For me, when
\nsomeone is so twisted up, to the point of being unrecognisable, I get the
\nfeeling \u2013 I always get the feeling that this consciousness of truth which is
\ntrying to manifest is seized and completely deformed. And how one can come to
\nsuch a pass,
\n <\/span><\/p>\n

\nPage – 166<\/font><\/span><\/p>\n

<\/p>\n
\n

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

that \u2013 that I have not yet understood \u2013
\nhow one can come to this point. <\/span><\/p>\n

Here we are! This is not to discourage
\nyou; it is only to tell you why I sometimes ask questions. Even to a little
\nbaby I may ask questions. I always feel that one can learn something, always.
\nThere is something else still. There are all the things I see and I have told
\nyou, haven’t I, that at night I go for inspection while others sleep. It is
\nvery convenient for me, because in sleep one is just what one is. Well, I go
\naround, I inspect and I see all kinds of things! You can’t imagine what! But
\neach time that it is possible for me I ask questions, many questions, in order
\nto check what I have seen. I have done this work for years and years and years;
\nI began working at night in this way, consciously, in 1904 perhaps, that is,
\nfifty years ago, and I have not stopped. Well, even now, in order to be sure of
\nwhat I see, I always ask practical questions, so as to verify, and never do I
\nknow it the (tape-recorder starts making
\na loud noise which draws Mother’s attention; she asks, \u201cFinished? It does not
\nwant to go on!\u201d, then continues<\/i>), never do I have that kind of assurance
\npeople usually have of believing that they know, that they can’t be mistaken,
\nand that the thing is understood. <\/span><\/p>\n

The world is in perpetual transformations.
\nEven were I to live a thousand years and more upon earth, I should continue to
\nlearn without stopping, and I am sure I would always learn something new,
\nbecause what was true yesterday is no longer so today, and what is true today
\nwill no longer be so tomorrow; the world is perpetually changing, therefore,
\none can learn perpetually. And after all, I don’t know if that is not the very
\nreason for the world, an objectification of oneself in order to know oneself in
\nall detail; there are many details, it can last a very long time, and they are
\nunexpected ones! <\/span><\/p>\n

There, then. Is the tape finished? For we
\ncan also stop now, it is late. <\/span><\/p>\n

Good night.
\n <\/span><\/p>\n

\nPage – 167<\/font><\/span><\/p>\n

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

9 June 1954   This talk is based upon Sri Aurobindo’s Elements of Yoga, Chapter 11, \u201cTransformations\u201d.   \u201cQ: When a sadhak gets dreams signifying…<\/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-4453","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\/4453","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=4453"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4453\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4453"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4453"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4453"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}