{"id":4469,"date":"2013-07-13T01:56:13","date_gmt":"2013-07-13T01:56:13","guid":{"rendered":"http:\/\/localhost\/?p=4469"},"modified":"2013-07-13T01:56:13","modified_gmt":"2013-07-13T01:56:13","slug":"19-15-july-1953-vol-05-questions-and-answers-volume-05","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/05-questions-and-answers-volume-05\/19-15-july-1953-vol-05-questions-and-answers-volume-05","title":{"rendered":"-19_15 July 1953.htm"},"content":{"rendered":"\n\n
\n
\n

\n15 July 1953 <\/font> <\/span>\n<\/p>\n

 <\/span><\/p>\n

\u201cEach man has some fad or one preferred
\nshibboleth or another, each thinks that he is free from this or that prejudice
\nfrom which others suffer and is willing to regard such notions as quite false;
\nbut he imagines that his is not like theirs, it is for him the truth, the real
\ntruth. An attachment to a rule of the mind is an indication of a blindness
\nstill hiding somewhere.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (19 May)<\/font><\/span><\/i><\/p>\n

 Are superstitions mental rules? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

No, not
\nrules but mental formations. Generally a superstition originates in an experience.
\nFor instance, there is a certain superstition in Europe, and you are told:
\n\u201cNever walk under a ladder, it will bring you ill-luck.\u201d It is probable that
\nsomeone walked under a ladder and the ladder slipped and fell upon him, and the
\nstory starts off like that. It can happen that this is a repeated experience,
\nfor, in fact, if a ladder is badly placed and you pass underneath it could fall
\nat that very moment, and that would bring ill-luck! There are innumerable
\nsuperstitions of this kind. They depend upon the countries, besides; these
\nthings are quite local and one may even find contradictory superstitions in
\ndifferent countries. In certain countries if you see a black cat, it is a sign
\nthat a catastrophe will come. In others if you see a black cat, it means that
\nsomething very fine will happen! If you put things together you will come to
\nthe conclusion that nothing at all will happen to you! It is like that. Almost
\nall superstitions are the result of an experience that is quite local,
\noccasional, exceptional, which has been raised into a mental principle. It is a
\nmental formation, it is not a rule. <\/span><\/p>\n

Now,
\nthere are other instances, as for example a large number of religious rules
\nwhich are founded solely on hygienic <\/span><\/p>\n

\nPage \u2013 155<\/font><\/span><\/p>\n

<\/p>\n
\n

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

principles,
\non medical knowledge, and have been raised into religious principles, for that
\nwas the only way to make people observe them. If you are not told that \u201cGod
\nwants\u201d that you should do this or that, you would not do it, the majority of
\nmen ordinarily do not do it. For instance, that very simple thing washing your
\nhands before eating; in countries where the civilisation is not quite
\nscientific, some people discovered that in truth it was probably more hygienic
\nto wash the hands first! If they had not made a religious rule, if they hadn\u2019t
\nsaid that \u201cGod wanted\u201d that a man wash his hands before eating, otherwise it
\nwould be an offence against Him, people would have said: \u201cOh, why? No, not
\ntoday, tomorrow. I have no time, I am in a hurry!\u201d But in this way there is
\nthat constant fear at the back of their minds that something bad will happen to
\nthem due to God\u2019s anger. This too is a superstition, a big superstition. <\/span><\/p>\n

They
\ndo things because they are told to do them. There is an entire class of
\nreligion – for instance the Chaldean religion – which forbids the eating of
\npork. They say it is altogether impure and that you will become impure if you
\neat it. The truth is that in these countries (for they are hot countries),
\npig\u2019s flesh is full of little worms which one takes in with the meat, even if
\nit is cooked. It has to be cooked over an extremely long time to kill the
\nworms. And so the little worms resist ordinary cooking and settle in your
\nstomach or intestines, and then there they flourish and at times even end up by
\nkilling you or, in any case, by making you ill. These worms breed specially in
\nthis kind of meat. Now, if all this is explained to people, they do not
\nunderstand; they haven\u2019t any medical, scientific or hygienic ideas and this
\ndoes not at all interest them: \u201cAh, but this meat is not expensive, it is sold
\ncheap! We\u2019ll see what happens.\u201d What will happen is that after a while they
\nwill have terrible pains in their intestines, and then they will grow thinner
\nand thinner and eat more and more, quite uselessly; they will not know what has
\nhappened; they will be simply eaten up by the worms. But if they are told:
\n\u201cDon\u2019t do this, God will be furious and will
\n <\/span><\/p>\n

\nPage \u2013 156<\/font><\/span><\/p>\n

<\/p>\n
\n

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

punish
\nyou\u201d, that is enough. They won\u2019t do it. <\/span><\/p>\n

Another
\nquestion? <\/span><\/p>\n

 <\/span><\/p>\n

\u201cSomeone has said that when you open the
\ndoor to Yoga, you are confronted by a multitude of obstacles. Is this true? <\/span><\/i> <\/span><\/p>\n


\n             <\/span>\u201cIt is not an absolute rule; and much
\ndepends upon the person. Adverse conditions come to many as a test for the weak
\npoints in their nature. The indispensable basis for Yoga, which must be well
\nestablished before you can walk freely on the path, is equanimity. Naturally,
\nfrom that point of view, all disturbances are tests which you have to pass. But
\nthey are necessary too in order to break down the limits which your mental
\nconstructions have built around you and which prevent your opening to the Light
\nand the Truth.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (19 May) <\/span><\/i><\/p>\n

 When we come to the spiritual life with an
\naspiration, can the adverse forces attack us? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Everybody, without
\nexception. <\/span><\/p>\n

 <\/span><\/p>\n

Even though they look very nice? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Sometimes,
\nyes. Sometimes these are the most dangerous. <\/span><\/p>\n

 <\/span><\/p>\n

But how can we know? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah! The
\neasiest way, when you have a Guru, is to go and ask him. It is within the reach
\nof everyone. It is enough to have faith in one\u2019s Guru, to go and find him and
\nask him; he will tell you, for he indeed knows. <\/span><\/p>\n

If
\nyou do not have a Guru, then it is a little more difficult, <\/span><\/p>\n

\nPage \u2013 157<\/font><\/span><\/p>\n

<\/p>\n
\n

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

because
\nthese forces are very clever; they do not put on a look of catastrophe and
\nmisery and wickedness, for you will immediately find it out and will not let
\nyourself be taken in; generally they come in the garb of a friend. If you are
\nvery sincere, soon you notice some little indications, like small suggestions
\nthat satisfy your vanity or awaken in you doubts or make you a bit unconscious
\nof what exactly is to be done \u2013 very tiny things. If you are very sincere, you
\nsee through them; particularly if you are alert enough not to allow yourself to
\nbe deceived by compliments or attempts that encourage you in these
\nsatisfactions of amour-propre<\/i>. Things
\nthat give just a little encouragement to your vanity \u2013 that is the surest sign;
\nsomething that makes you think: \u201cAfter all, I am not so bad. All that I do, I
\ndo well. My attempt is very praiseworthy. My sincerity is above all reproach,
\netc.\u201d You become more and more self-satisfied and then there you may be sure.
\nBut even there, it does not always take these forms. There are other things,
\ndepending upon the persons. For some it is this; for others, they awaken ideas
\nof grandeur: \u201cIf I continue in this way I shall become a great Yogi. I shall
\nhave great powers. I shall do much fine work. How nicely I am going to serve
\nthe Divine, how happy he will be with me!\u201d It is very dangerous. The very opposite
\nthing may happen: \u201cAfter all, perhaps I am good for nothing. Is it worth while
\nmy making any effort? Nothing will come out of this effort. Am I capable of the
\nspiritual life? Probably I shall never do anything, I am giving up tangible
\nthings for the sake of an unrealisable dream. And what am I after all? A grain
\nof dust. Is it worth my making an effort to find the Divine? Probably I shall
\nfind nothing at all and all my efforts are futile.\u201d That is even much more
\ndangerous. I could cite hundreds of examples like that.<\/span><\/p>\n

There
\nis only one thing that can truly save you, it is to have a contact, even the
\nslightest, with your psychic being \u2013 to have felt the solidity<\/i> of that contact. Then whatever comes to you from this
\nperson or that circumstance you place in front of that and see whether it is
\nall right or not. Even if you are satisfied
\n <\/span><\/p>\n

\nPage \u2013 158<\/font><\/span><\/p>\n

<\/p>\n
\n

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

\u2013 In every
\nway \u2013 even if you say to yourself: \u201cAt last I have found the friend I wanted to
\nhave. I am in the best circumstances of my life, etc.\u201d, then put that before
\nthis little contact with your psychic being, you will see whether it keeps its
\nbright colour or suddenly there comes a little uneasiness, not much, nothing
\nmaking a great noise, but just a little uneasiness. You are no longer so sure
\nthat it was as you thought! Then you know: yes, it is that small voice which
\none must listen to always. It is that which is the truth and the other can\u2019t
\ntrouble you any longer. <\/span><\/p>\n

If
\nyou come to the spiritual life with a sincere aspiration, sometimes an
\navalanche of unpleasant things falls upon you: you quarrel with your best
\nfriends, your family kicks you out of the house, you lose what you thought you
\nhad gained I knew someone who had come to India with a great aspiration and
\nafter a very long effort towards knowledge and even towards Yoga. That was long
\nlong ago. At that time, people used to put on watch-chains and trinkets. This
\ngentleman had a golden pencil which his grandmother had given him to which he
\nwas attached as the most precious thing in the world. It was fixed to his
\nchain. When he landed at one of these ports \u2013 at Pondicherry or perhaps
\nelsewhere in India or at Colombo, I believe it was at Colombo \u2013 they used to
\nget into small boats and the boats took you ashore. And so this gentleman had
\nto jump from the gangway of the ship into the boat. He missed his step, somehow
\ngot back his balance, but he made a sudden movement and the little gold pencil
\ndropped into the sea and went straight down into the depths. He was at first
\nvery much aggrieved, but he told himself: \u201cWhy, that is the effect of India: I
\nam freed from my attachments….\u00a0 <\/span>\u201c It is
\nfor very sincere people that the thing takes such a form. Fundamentally, the
\navalanche of troubles is always for sincere people. Those who are not sincere
\nreceive things with the most beautiful bright colours just to deceive them, and
\nthen in the end to enable them to find out that they are mistaken! But when
\nsomeone has big troubles, it proves that he
\n <\/span><\/p>\n

\nPage \u2013 159<\/font><\/span><\/p>\n

<\/p>\n
\n

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

has reached
\na certain degree of sincerity. <\/span><\/p>\n

 <\/span><\/p>\n

Here you say: \u201cWhen you come to the
\nDivine, you must abandon all mental conceptions; but, instead of doing that,
\nyou throw your conceptions upon the Divine and want the Divine to obey them.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (19 May)
\n<\/font> <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes,
\neveryone. All the while, constantly. If the Divine is not as you understand
\nhim, well, that is not the Divine. If he does not do what you want, if he does
\nnot act as you think he should, if he has not the character you lend him, it is
\nnot the Divine: \u201cI recognise you as the Divine if you do exactly what I want
\nyou to do!\u201d Naturally, people are not sincere enough to admit that, but it is
\nso. I could give you millions of examples – not hundreds, but millions. And
\nthere is not a single one among you who does not do this unconsciously. It is a
\nrule, you know; one says: \u201cYes, I am quite ready to surrender to the Divine and
\ndo his will, to accept his presence and his action, but on condition that it is
\nlike this or like that, that he thinks like that, feels like that, acts like
\nthat, etc.\u201d At the first opportunity I shall show you a little example dangling
\nbefore your eyes. That will not fail. It will come one of these days. Quite
\nsoon. Voila<\/i>. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cThe power of money is at present under
\nthe influence or in the hands of the forces and beings of the vital world. It
\nis because of this influence that you never see money going in any considerable
\namount to the cause of Truth. Always it goes astray, because it is in the
\nclutch of the hostile forces and one of the principal means by which they keep
\ntheir grip upon the earth. The hold of the hostile forces upon money-power is
\npowerfully, completely and thoroughly organised and to extract anything out of
\nthis compact organisation is a most difficult task. Each time that <\/span><\/i>
\n
\n <\/span><\/p>\n

\nPage \u2013 160<\/font><\/span><\/p>\n

<\/p>\n
\n

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

you try to draw a little of this money
\naway from its present custodians, you have to undertake a fierce battle.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (12 May)
\n<\/font> <\/span><\/i><\/p>\n

 What is the money situation now? Have
\nthese beings still a great power over money? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, it
\ncontinues. It continues, it is no better. Besides, the conditions to be
\nfulfilled are not fulfilled.<\/span>\u00b9<\/span>
\nSo you can\u2019t expect that it would be better. Even this very morning, I was complaining
\n(but \u201cI was complaining\u201d is just a way of speaking, it is to make myself
\nunderstood), I was telling myself: to do what we want to do we need a great
\ndeal of money \u2013 a great deal, you understand, not just a little \u2013 and then I
\nsaid to myself: still, it is not that money is lacking; there is a lot of money
\nin the world. There are even people who have so much that they do not know what
\nto do with it. But it will never come to their mind to give it for the divine
\nWork\u2026 They can\u2019t say that they do not know, for one has always the means to
\nknow if one wants to know. When the idea comes to you: \u201cI want to make the best
\nuse of my money\u201d (and the best use, not only from the viewpoint that this
\ngentleman or lady conceives as being useful, well, one can always find out.
\nGenerally (there are exceptions), generally these people who have a lot of
\nmoney put one condition: it must bring them at least some satisfaction. There
\nmust be some merit \u2013 they give, but they must get something. If they are not
\nbusiness people and do not give their money to gain more, if they are, for
\nexample, philanthropists who wish to give money to help humanity make progress,
\nthey always wish, more or less consciously (but generally very consciously)
\nthey always wish, that it should bring them fame, a kind of satisfaction of
\ntheir amour-propre. <\/i><\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9<\/font><\/span>In a former talk (of 10 March 1951) Mother
\nhad said that the condition to be fulfilled for obtaining power over money was
\nto become master of the sex impulse in human beings.<\/font> <\/font><\/span><\/p>\n

\nPage \u2013 161<\/font><\/span><\/p>\n

<\/p>\n
\n

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

They give
\nmoney for founding a school: the school will bear their name. They build a
\nmonument somewhere: it must be mentioned that Mr. So-and-so has donated the
\nmoney and so on\u2026 There was a time when I was building Golconde,<\/span>\u00b9<\/span> there were people who approached me or
\nsent others to me to say: \u201cI am quite willing to give you so much or so much,
\nbut you must place in one of the rooms a marble tablet on which is written:
\n\u201cThis room has been built by the gift of Mr. So-and- so.\u201d Then, I said: \u201cI am
\nsorry. I can make marble tablets for you but I\u2019ll pave the basement with them!\u201d
\nIt is like that. <\/span><\/p>\n

There
\nare exceptions, as there are exceptions to all rules; however I cannot say that
\nmoney goes spontaneously, freely, without effort there where useful things will
\nbe done most. No. The maximum of goodwill is to give money for something which
\none understands well (which is also easy to understand), to build a hospital,
\nfor example, or to open a cr\u00e8che for little children. These are all works of
\ngoodwill that men understand. But if they are told that we want to change the
\nhuman consciousness, we want to create a new world, oh! the first thing they
\nsay is: \u201cPardon me! Do not speak of God, for if it is God who is doing the
\nwork, well, it is God who will give you the means for it and you have no need
\nof our help.\u201d I have heard people saying: \u201cIf you represent the Divine upon
\nearth you can do whatever you like; there is no need for us to give you
\nanything.\u201d And how many among you are free from that idea (an aftertaste of
\nthat idea): the Divine is all-powerful, therefore, the Divine can do whatever
\nhe likes? <\/span><\/p>\n

That
\nis the first argument, that is the theory. The Divine is all-powerful, he can
\ndo whatever he likes; therefore he does not need anybody\u2019s help. And if you
\npush your idea sufficiently far, you will see that if the Divine is truly
\nall-powerful in this world and does always whatever he wants, well, I tell you,
\nhe is the greatest monster in the universe! Because One who is all-powerful and
\nmakes the world such as it is, looking with a smile at <\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9<\/font><\/span> One of the guest-houses of the Ashram.<\/font> <\/font><\/span><\/p>\n

\nPage \u2013 162<\/font><\/span><\/p>\n

<\/p>\n
\n

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

people
\nsuffering and miserable, and finding that all right, I would call a monster. It
\nwas the kind of thing I used to think about when I was five. I used to tell
\nmyself: \u201cIt is not possible, what is taught there is not true!\u201d Now, as you
\nhave a little more philosophical mind, I shall teach you how to come out of the
\ndifficulty. But, first of all, you must understand that that idea is a childish
\nidea. I simply call on your common sense. You make of your Divine a person,
\nbecause that way you understand him better. You make of him a person. And then
\nthis person has organised something (the earth, it is too big, it is difficult
\nto understand \u2013 take anything else) and then this thing the Divine has
\norganised with the full power to do exactly as he likes. And in this thing \u2013
\nthat he has made with the full power to do as he likes there is ignorance,
\nstupidity, bad will, fear, jealousy, pride, wickedness, and also suffering,
\nillness, grief, all the pains; and a set of people who cannot say that they
\nhave perhaps more than a few minutes of happiness in the whole day and the rest
\nof it is a neutral condition, passing by like a thing that\u2019s dead \u2013 and you
\ncall that a creation!.. I call it something like a hell! And one who would make
\nthat deliberately and not only make it but look at it and say: \u201cAh! it is very
\ngood\u201d, as it is narrated in some religious books, that after having made the
\nworld such as it is, the seventh day he looked at it and was extremely
\nsatisfied with his work and he rested Well, that never! I do not call that God.
\nOr otherwise, follow Anatole France and say that God is a demiurge and the most
\nfrightful of all beings.<\/span><\/p>\n

But
\nthere is a way out of the difficulty. (To
\na child<\/i>) Do you know it, you? Yes, yes, you know it! You will see all these
\nconceptions and this idea that you have are based upon one thing, an entity
\nthat you call God and a world that you call his creation, and you believe these
\nare two different things, one having made the other and the other being under
\nthe first, being the expression of what the first has made. Well, that is the
\ninitial error. If you could feel deeply that there is no division between that
\nsomething you call God and this something you
\n <\/span><\/p>\n

\nPage \u2013 163<\/font><\/span><\/p>\n

<\/p>\n
\n

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

call his
\ncreation, if you said: \u201cIt is exactly the same thing\u201d and if you could feel
\nthat what you call God (perhaps it is only a word), what you call God suffers
\nwhen you suffer, he does not know when you do not know; and that it is through this
\ncreation, little by little, step by step, that he finds himself again, unites
\nwith himself, is realising himself, expressing himself, and it is not at all
\nsomething he wanted in an arbitrary way or made like an autocrat, but that it
\nis the growing expression, developing more and more, of a consciousness that is
\nobjectifying itself to itself Then there is no other thing but the sense of a
\ncollective advancing towards a more total realisation, a self-awareness of
\nknowledge-consciousness \u2013 no other thing but that, a progressive self-awareness
\nof knowledge-consciousness in a total unity which will reproduce integrally the
\nOriginal Consciousness. <\/span><\/p>\n

That
\nchanges the problem. <\/span><\/p>\n

Only,
\nit is a little difficult to understand and one must make a little more progress.
\nInstead of being like a little child that kneels down, joins its hands and
\nsays: \u201cMy God, I pray to Thee, make me a good child so that I may never hurt my
\nmother….\u00a0 <\/span>\u201c That of course is very easy
\nand indeed I cannot say that it is bad. It is very good. Only there are
\nchildren with whom these things do not work, because they say: \u201cWhy should I
\nask You to make me good? You should make me good without there being any need
\nof my asking You for it. Otherwise You are not nice!\u201d It is very good when one
\nhas a simple heart and does not think much, but when one begins to think, it
\nbecomes more difficult. But if you had by your side someone to tell you:
\ninstead of that, instead of lighting a candle and kneeling down before it with
\nyour hands folded, light a flame in your heart and then have a great aspiration
\ntowards \u201csomething more beautiful, more true, more noble, better than all that
\nI know. I ask that from tomorrow I begin to know all these things, all that I
\ncannot do I begin to do and every day a little more.\u201d And then, if you throw
\nyourself out a little, if, for alone reason or another, you were put in the
\npresence of much misery in the world, if you have friends
\n <\/span><\/p>\n

\nPage \u2013 164<\/font><\/span><\/p>\n

<\/p>\n
\n

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

who are
\nunhappy or relatives who suffer or you meet any kind of difficulties, then you
\nask that the whole consciousness might be raised all together towards that
\nperfection which must manifest and that all this ignorance that has made the
\nworld so unhappy might be changed into an enlightened knowledge and all this
\nbad will be illumined and transformed into benevolence. And then as far as one
\ncan, as far as one understands, one wishes it with all one\u2019s heart; and indeed
\nthat can take the form of a prayer and one can ask – ask of what? ask of that
\nwhich knows, ask of that which can, ask of all that is greater and stronger
\nthan oneself, to help so that it may be thus. And how beautiful those prayers
\nwould be!<\/span><\/p>\n

My
\nchildren, in five years I shall take with you a study course of spiritual life.
\nI give you five years to prepare yourselves; what I am telling you now is just
\na little of the kind, as one would light a small candle to give you an idea of
\nwhat light is. But I want you all to see that we do not repeat and say over and
\nover again indefinitely all that nonsense which is uttered every time one turns
\ntowards something other than the ordinary life. Even as I have spoken here, in
\nthis book, of the confusion that is made between asceticism and the spiritual
\nlife,<\/span><\/p>\n

 <\/span><\/p>\n

\n1 \u201d<\/sup>Take, for example, the universal
\nsuperstition, prevalent all over the world, that asceticism and spirituality
\nare one and the same thing. If you describe someone as a spiritual man or a
\nspiritual woman, people at once think of one who does not eat or sits all day
\nwithout moving, one who lives in a hut in great poverty, one who has given away
\nall he had and keeps nothing for himself. This is the picture that immediately
\narises in the minds of ninety-nine people out of a hundred, when you speak of a
\nspiritual man; the one proof of spirituality for them is poverty and abstinence
\nfrom everything that is pleasant or comfortable. This is a mental construction
\nwhich must be thrown down if you are to be free to see and follow the spiritual
\ntruth Once it is gone, you find something that is much higher than your narrow
\nascetic rule, a complete openness that leaves the being free. If you are to get
\nsomething, you accept it, and if you are to give up the very same thing, you
\nwith an equal willingness leave it. Things come and you take them up; things go
\nand you let them pass, with the same smile of equanimity in the taking or the
\nleaving.\u201d<\/font> <\/font><\/span><\/p>\n

\nQuestions and Answers 1929 (19 May)<\/font><\/span><\/p>\n

\nPage \u2013 165<\/font><\/span><\/p>\n

<\/p>\n
\n

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

well, one
\nday I shall speak to you of the confusion made between what one calls God and
\nwhat I call the Divine. This will be later on. <\/span><\/p>\n

It
\nis 9.20<\/span>
\n—<\/span> time to wind up. <\/span><\/p>\n

Next
\ntime we shall speak of health and illness and I shall confound all those who
\nare attached by iron chains to their illness and who do not want to let it go!
\nI shall give them scissors to cut their chains.
\n <\/span><\/p>\n

\n
\nPage \u2013 166<\/font><\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

15 July 1953   \u201cEach man has some fad or one preferred shibboleth or another, each thinks that he is free from this or that…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[126],"tags":[],"class_list":["post-4469","post","type-post","status-publish","format-standard","hentry","category-05-questions-and-answers-volume-05","wpcat-126-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4469","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=4469"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4469\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4469"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4469"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4469"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}