{"id":4520,"date":"2013-07-13T01:56:35","date_gmt":"2013-07-13T01:56:35","guid":{"rendered":"http:\/\/localhost\/?p=4520"},"modified":"2013-07-13T01:56:35","modified_gmt":"2013-07-13T01:56:35","slug":"25-20-june-1956-vol-08-questions-and-answers-volume-08","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/08-questions-and-answers-volume-08\/25-20-june-1956-vol-08-questions-and-answers-volume-08","title":{"rendered":"-25_20 June 1956.htm"},"content":{"rendered":"\n\n
\n
\n


\n20 June 1956 <\/font>
\n <\/font><\/span><\/b><\/p>\n

\n <\/font><\/span><\/p>\n

Sweet Mother, here Sri
\nAurobindo writes: \u201cAnd yet there is in the heart or behind it a profounder
\nmystic light\u201d <\/span><\/i><\/b><\/p>\n

\n
\nThe
\nSynthesis of Yoga, p. 140 <\/font> <\/span><\/i><\/span><\/p>\n

What is this mystic light?<\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

It is love. <\/span><\/p>\n

 <\/span><\/p>\n

But after that, Sri Aurobindo continues:
\n\u201cwhich, if not what we call intuition <\/span><\/i><\/b>―<\/span><\/i><\/b> for that, though not of the
\nmind, yet descends through the mind <\/span><\/i><\/b>―<\/span><\/i><\/b> has yet a direct touch upon
\nTruth and is nearer to the Divine than the human intellect in its pride of
\nknowledge.\u201d Is there a relation between this mystic light and intuition?<\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

It is not intuition. It is knowledge through love, light through
\nlove, understanding through love. Sri Aurobindo says that it is not intuition,
\nfor intuition belongs to the intellect at least in its expression, the expression
\nof intuition is intellectual. While this is a kind of direct knowledge almost
\nby identity, which comes from love. <\/span><\/p>\n

 <\/span><\/p>\n

And \u201cthe inner oracle\u201d? <\/span>―<\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

The oracle? That is the power of divination, of foresight, of
\nunderstanding symbols, and that is in the psychic being. Prophets, for example,
\ndo not prophesy with the mind, it is through a
\ndirect<\/i><\/span> contact, beyond
\nemotions and sentiments. Sri Aurobindo even says that the Vedas, particularly,
\nwere not written with the mind and through the head. The form of the hymn
\nwelled up spontaneously from the psychic being, along with the words. <\/span><\/p>\n

\nPage – 188<\/span><\/p>\n

<\/p>\n
\n

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

Mother, if someone has the
\npsychic contact, does that mean that he has this power? <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

More or less, yes. The more perfect the contact, the greater the
\npower. <\/span><\/p>\n

 It also depends on the
\nouter possibilities of the being. But I have already explained that to you
\nseveral times, I have already told you that when one enters into contact with
\none\u2019s psychic, certain faculties develop spontaneously. For instance, there are
\npeople with no intellectual education who suddenly get quite a remarkable power
\nof expression, which comes in this way, spontaneously, through the inner
\ncontact with the psychic being.<\/span><\/p>\n

 <\/span><\/p>\n

Sri Aurobindo speaks here of
\n\u201csecular refrigeration\u201d. <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

What! <\/span><\/p>\n

 <\/span><\/p>\n

He writes: \u201cIt is indeed by the
\nreligio-ethical sense that the law of universal goodwill or universal
\ncompassion or of love and service to the neighbour, the Vedantic, the
\nBuddhistic, the Christian ideal, was created; only by a sort of secular
\nrefrigeration extinguishing the fervour of the religious element in it could
\nthe humanitarian ideal disengage itself and become the highest plane of a
\nsecular system of mental and moral ethics.\u201d <\/span><\/i><\/b><\/p>\n

\n
\nIbid.,
\np. 142 <\/font> <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

Yes, this is the materialistic and purely physical thought which
\nfreezes and congeals the emotions, takes away all the warmth of the soul, all
\nthe fervour, all the ardour of the feelings and the religious consciousness,
\nand makes you coldly reasonable. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, if the heart can be the
\nmeans of a more direct knowledge, what is the role of the intellect as an
\nintermediary of knowledge?<\/span><\/i><\/b> <\/span><\/i><\/b><\/p>\n

<\/p>\n

\n<\/span>
\nPage – 189<\/span><\/span><\/p>\n

<\/p>\n
\n

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

As an intermediary, did you say? <\/span><\/p>\n

 For the true role of the
\nmind is the formation and organisation of action. The mind has a formative and
\norganising power, and it is that which puts the different elements of
\ninspiration in order, for action, for organising action. And if it would only
\nconfine itself to that role, receiving inspirations <\/span>―<\/span> whether from above or from the
\nmystic centre of the soul <\/span>―<\/span> and simply formulating the plan of action <\/span>―<\/span> in broad outline or in minute
\ndetail, for the smallest things of life or the great terrestrial organisations <\/span>―<\/span> it would amply fulfil its
\nfunction.<\/span><\/p>\n

 It is not an instrument
\nof knowledge. <\/span><\/p>\n

 But it can use knowledge
\nfor action, to organise action. It is an instrument of organisation and
\nformation, very powerful and very capable when it is well developed. <\/span><\/p>\n

 One can feel this very
\nclearly when one wants to organise one\u2019s life, for instance <\/span>―<\/span> to put the different elements
\nin their place in one\u2019s existence. There is a certain intellectual faculty
\nwhich immediately puts each thing in its place and makes a plan and organises.
\nAnd it is not a knowledge that comes from the mind, it is a knowledge which
\ncomes, as I said, from the mystic depths of the soul or from a higher
\nconsciousness; and the mind concentrates it in the physical world and organises
\nit to give a basis of action to the higher consciousness.<\/span><\/p>\n

 One has this experience
\nvery clearly when one wants to organise one\u2019s life. <\/span><\/p>\n

 Then, there is another
\nuse. When one is in contact with one\u2019s reason, with the rational centre of the
\nintellect, the pure reason, it is a powerful control over all vital impulses.
\nAll that comes from the vital world can be very firmly controlled by it and
\nused in a disciplined and organised action. But it must be at the service of
\nsomething else not work for its own satisfaction. <\/span><\/p>\n

 These are the two uses of
\nthe mind: it is a controlling force, an instrument of control, and it is a
\npower of organisation. That is its true place. <\/span><\/p>\n

\nPage – 190<\/span><\/p>\n

<\/p>\n
\n

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

Sweet Mother, can one realise
\nthe Divine through love alone? <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

Oh! yes, my child, certainly. It is even the most direct way. <\/span><\/p>\n

 One can realise the
\nDivine, that is to say, identify oneself with the Divine, become fully conscious
\nof the Divine and be an instrument of the Divine. But naturally, one does not
\nrealise the integral yoga, for it is only along one line. But from the point of
\nview of identification with the Divine it is even the most direct path. <\/span><\/p>\n

 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>But
\nwithout mental development one won\u2019t be able to express the Divine? <\/i><\/b><\/span><\/p>\n

 <\/span><\/i><\/b><\/p>\n

One cannot express Him intellectually, but one can express Him
\nin action, one can express Him in feelings, one can express Him in life. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

Sweet Mother, sometimes when one
\nfeels depressed it lasts quite a long time; but when one feels a special kind
\nof joy, it does not last. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Yes, that is very true. <\/span><\/p>\n

 <\/span><\/p>\n

Then what should one do to make
\nit last longer? <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

But it is not the same part of the being that has the depression
\nand the joy. <\/span><\/p>\n

 If you are speaking of
\npleasure, the pleasure of the vital is something very fleeting, and I think
\nthat in life <\/span>―<\/span> in life as it is at present <\/span>―<\/span> there are more occasions for
\ndispleasure than for pleasure. Pleasure in itself is extremely fleeting, for if
\nthe same vibration of pleasure is prolonged a little, it bees unpleasant or
\neven repulsive <\/span>―<\/span> exactly the same vibration.<\/span> <\/span><\/p>\n

\nPage – 191<\/span><\/p>\n

<\/p>\n
\n

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

Pleasure in itself is something
\nvery fugitive. But if you are speaking of joy, that is something altogether
\ndifferent, it is a kind of warmth and illumination in the heart, you see <\/span>― <\/span>one may feel joy in the mind
\nalso, but it is a kind of warmth and beatific illumination occurring somewhere.
\nThat is a quality which is not yet fully developed and one is rarely in the
\npsychological state that\u2019s needed to have it. And that is why it is fugitive.
\nOtherwise joy is constantly there in the truth of the being, in the reality of
\nthe being, in your true Self, in your soul, in your psychic being, joy is
\nconstantly there.<\/span><\/p>\n

 It has nothing to do with
\npleasure: it is a kind of inner delight. <\/span><\/p>\n

 But one is rarely in a
\nstate to feel it, unless one has bee fully conscious of one\u2019s psychic being.
\nThat is why when it comes it is fugitive, for the psychological condition
\nnecessary to perceive it is not often there. On the other hand, one is almost
\nconstantly in an ordinary vital state where the least unpleasant thing very
\nspontaneously and easily brings you depression <\/span>―<\/span> depression if you are a weak
\nperson, revolt if you are a strong one. Every desire which is not satisfied,
\nevery impulse which meets an obstacle, every unpleasant contact with outside
\nthings, very easily and very spontaneously creates depression or revolt, for
\nthat is the normal state of things <\/span>―<\/span> normal in life as it is today. While joy is an exceptional
\nstate.<\/span><\/p>\n

 And so, pleasure,
\npleasure which is simply a pleasing sensation <\/span>―<\/span> if it lasts, not only does it
\nlose its edge, but it ends up by being unpleasant; one can\u2019t bear it long. So,
\nquite naturally it comes and goes. That is to say, the very thing that gives
\nyou pleasure <\/span>―<\/span> exactly the same vibration <\/span>―<\/span> after a short while, doesn\u2019t
\ngive it to you any longer. And if it persists, it becomes unpleasant for you.
\nThat is why you can\u2019t have pleasure for a long time. <\/span><\/p>\n

 The only thing which can
\nbe lasting is joy, if one enters into contact with the truth of the being which
\nholds this joy permanently. <\/span><\/p>\n

\nPage – 192<\/span><\/span><\/p>\n

<\/p>\n
\n

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

Mother, in the heart there is a
\ndouble action: the action of vital impulse and that of pure emotion. What makes
\nthis mixture possible? <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

How does this mixture come about? <\/span><\/p>\n

 <\/span><\/p>\n

For both have their seat in the
\nheart, don\u2019t they? <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Not in the same place. <\/span><\/p>\n

 It is not our physical
\nheart, you understand. It is this centre here
\n(Mother points to the middle of<\/i><\/span>
\nthe
\nchest).<\/i><\/span> But there are various depths. The more you come to the surface,
\nthe more is it mixed, naturally, with vital impulses and even purely physical
\nreactions, purely physical sensations. The deeper you go, the less the mixture.
\nAnd if you go deep enough, you find the feeling absolutely pure, behind. It is
\na question of depth. <\/span><\/p>\n

 One throws oneself out
\nall the time; all the time one lives, as it were, outside oneself, in such a
\nsuperficial sensation that it is almost as though one were outside oneself. As
\nsoon as one wants even to observe oneself a little, control oneself a little,
\nsimply know what is happening, one is always obliged to draw back or pull
\ntowards oneself, to pull inwards something which is constantly like that, on
\nthe surface. And it is this surface thing which meets all external contacts,
\nputs you in touch with similar vibrations coming from others. That happens
\nalmost outside you<\/span><\/p>\n

 That is the constant
\ndispersal of the ordinary consciousness. <\/span><\/p>\n

 For instance, take a
\nmovement, an inspiration coming from the psychic depths of the being <\/span>―<\/span> for it comes even to those who
\nare not conscious of their psychic <\/span>―<\/span> a kind of inspiration coming from the depths; well, in order to
\nmake itself perceptible it has to come to the surface. And as it comes to the
\nsurface, it gets mixed with all sorts of things which have nothing to do with
\nit but which want to make use of it. As, for instance, all the desires and
\ncompassions of the vital which, as soon<\/span> <\/span><\/p>\n

\nPage – 193<\/span><\/p>\n

<\/p>\n
\n

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

\nas a force from the
\ndepths rises to the surface, catch hold of it for their own satisfaction. Or
\nelse people who live in the mind and want to understand and evaluate their
\nexperience, to judge it: then it is the mind that seizes upon this inspiration
\nor this force which rises to the surface, for its own benefit, for its own
\nsatisfaction <\/span>―<\/span> and it becomes mixed, and that spoils everything. And this
\nhappens constantly; constantly surface movements creep into the inspiration
\nfrom the depths and deform it, veil it, defile it, ruin it completely,
\ndeforming it to such an extent that it is no longer recognisable.\u00a0 <\/span><\/span><\/p>\n

 <\/span><\/p>\n

Why do these external impulses,
\nwhen they come in contact with the inspiration rising from within, spoil
\neverything, instead of being transformed<\/span><\/i><\/b>? <\/span><\/p>\n

 <\/span><\/p>\n

Ah! excuse me, it is a reciprocal movement. And it depends on
\nthe proportion. The inspiration from within acts, of course. It is not that it
\nis completely absorbed and destroyed, it isn\u2019t that. Necessarily, it acts but
\nit becomes mixed, it loses its purity and original power. But all the same
\nsomething remains, and the result depends on the proportion of the forces, and
\nthis proportion is very different depending on the individual. <\/span><\/p>\n

 There comes a time when
\none deliberately calls the deep inner inspiration and surrenders to it, when it
\ncan enter almost completely pure and make you act in accordance with the Divine
\nWill. <\/span><\/p>\n

 The mixture is not
\nunavoidable; it is only what usually happens. And the proportion is very
\ndifferent according to the individual. With some, when the psychic within takes
\na decision and sends out a force, it is quite visible, it is visibly a psychic
\ninspiration. One can at times see a sort of shadow pass which comes from the
\nmind or the vital; but these are interventions of no importance which cannot at
\nall change the nature of the psychic inspiration, if one does not let them have
\nthe upper hand. <\/span><\/p>\n

 None of these things is
\nirremediable, for otherwise there would be no hope of progress. <\/span><\/p>\n

\nPage – 194<\/span><\/p>\n

<\/p>\n
\n

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

\nAt the end of the previous talk, Mother com<\/font>–<\/font><\/span><\/p>\n

\nmented that the students and sadhaks were
\n\u201cnot <\/font> <\/span><\/p>\n

\nvery rich in questions\u201d. Thereafter, they
\nbegan<\/font><\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>to
\nsend her written questions, which one of<\/font><\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>them
\nread aloud: <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

It is said: \u201cFollow your soul
\nand not your mind which leaps at appearances.\u201d How to practise this in everyday
\nlife? <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Why, what is the problem? What is the difficulty? <\/span><\/p>\n

 <\/span><\/p>\n

How to put this advice into
\npractice, this recommendation to follow one\u2019s soul and not one\u2019s mind? <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

This is a purely individual matter. <\/span><\/p>\n

 The first condition is to
\nreceive inspirations from the soul <\/span>― <\/span>exactly what we were just speaking about <\/span>―<\/span> for if one does not receive
\nthem, how can one follow one\u2019s soul? The first condition is to be a little conscious
\nof one\u2019s soul and receive its inspirations. Then, naturally, it goes without
\nsaying that one must obey them instead of obeying the reasoning intellect.<\/span><\/p>\n

 But how to do it? By what
\nmethod?… This is something purely personal. Each one must find his own
\nmethod. The principle is there; if one wants to apply it, for each one the
\nmethod is different. It all depends on the extent to which one is conscious of
\nthe inspirations from the soul, on the degree of identity one has with it. <\/span><\/p>\n

 So one can\u2019t give the
\nsame remedy for everybody.<\/span><\/p>\n

 Is that all? <\/span><\/p>\n

 <\/span><\/p>\n

\u201cThe more you give, the more
\nyou receive,\u201d it is said. Does this apply to physical energy? Should one
\nundertake physical work which seems beyond one\u2019s capacity? And what should be
\none\u2019s attitude while doing this kind of work?<\/span><\/i><\/b> <\/span><\/i><\/b><\/p>\n

\nPage – 195<\/span><\/p>\n

<\/p>\n
\n

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

If one did not spend, one would never receive. The great force a
\nchild has for growth, for development is that he spends without stint. <\/span><\/p>\n

 Naturally, when one
\nspends, one must recuperate and must have the time that is needed to
\nrecuperate; but what a child cannot do one day, he can do the next. So if you
\nnever go beyond the limit you have reached, you will never progress. It is
\nquite obvious that people who practise physical culture, for example, if they
\nmake progress, it is just because they gradually exceed, go beyond what they
\ncould do. <\/span><\/p>\n

 It is all a matter of
\nbalance. And the period of receptivity should be in proportion to the period of
\nexpenditure. <\/span><\/p>\n

 But if one confines
\noneself to what one can do at a given moment\u2026 First of all it is impossible,
\nfor if one doesn\u2019t progress, one falls back. Therefore, one must always make a
\nlittle effort to do a little more than before. Then one is on the upward path.
\nIf one is afraid of doing too much, one is sure to go down again and lose one\u2019s
\ncapacities. <\/span><\/p>\n

 One must always try a
\nlittle more, a little better than one did the day before or the previous
\nmoment. Only, the more one increases one\u2019s effort, the more should one increase
\none\u2019s capacity of receptivity and the opportunities to receive. For instance,
\nfrom the purely physical point of view, if one wants to develop one\u2019s muscles,
\na progressive effort must be made by them, that is to say, a greater and
\ngreater effort, but at the same time one must do what is needed: massage,
\nhydrotherapy, etc. to increase at the same time their capacity to receive. <\/span><\/p>\n

 And rest. A rest which is
\nnot a falling into the inconscient <\/span>― <\/span>which generally tires you more than it refreshes <\/span>―<\/span> but a conscious rest, a
\nconcentration in which one opens oneself and absorbs the forces which come, the
\nuniversal forces. <\/span><\/p>\n

 The limits of the body\u2019s
\npossibilities are so elastic! People who undergo a methodical and scientific
\ntraining, rational, systematic, arrive at absolutely startling results. They
\ndemand things from their bodies which, naturally, without training it would be
\n <\/span><\/p>\n

\nPage – 196<\/span><\/p>\n

<\/p>\n
\n

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

quite impossible to do. And certainly, they must gradually go
\nbeyond what they could do, not only from the point of view of perfection, but also
\nfrom the point of view of strength. If they have that fear of doing more than
\nthey are able, of overdoing things, they will never progress. Only, at the same
\ntime one must do what is necessary for recuperating. That is the whole
\nprinciple of physical culture. And one sees things which for an ignorant and
\nuntrained man are absolutely miraculous, performed by bodies which have been
\nmethodically trained.<\/span><\/p>\n

 <\/span><\/p>\n

What should be done to remember
\nthe Mother constantly? Should one repeat Her name, remember Her physical form
\nor think or feel that She is the Divine? Is gratitude for the Divine a form of
\nremembrance? <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

All this is good. And many other things are good. And it depends
\non what each one can do. <\/span><\/p>\n

 It is a little too
\npersonal a question, isn\u2019t it? <\/span><\/p>\n

 It depends on each one,
\nit is the same thing. If one generalises, it makes no sense any longer. To
\nremember, you must not forget, that\u2019s all! <\/span><\/p>\n

 <\/span><\/p>\n

Can there be a collective form
\nof discipline which is self-imposed? <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

But very often it happens that people form groups and make rules
\nfor themselves. That is a discipline which is self-imposed. It constantly
\nhappens. All societies, secret or other, and all initiation groups have always
\ndone things like that: they make rules which they impose upon themselves and
\nusually follow very strictly. And there are even terrible penalties and quite
\ndisastrous consequences when, after having taken the oath, one wants to leave
\nthe discipline. This happens constantly in the world.<\/span><\/p>\n

 One could discuss the
\neffectiveness, that would be another thing. But in any case, the question is
\nnot \u201cwhether one can do it\u201d<\/span><\/p>\n

\nPage – 197<\/span><\/p>\n

<\/p>\n
\n

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

―<\/span> it does happen, it is something which has been happening since
\nthe most ancient times. Always man has tried to form groups in one way or
\nanother and impose laws on these groups.<\/span><\/p>\n

 And if it is a mystic
\ngroup, they are mystic laws. <\/span><\/p>\n

 <\/span><\/p>\n

Perhaps they are imposed on
\nthose who want to enter the group; then they are not self-imposed, are they? <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

But one enters the group freely, and therefore one accepts them.
\nUsually, in those groups the first thing they do is to tell you, \u201cThese are the
\nlaws, the rules of the group, do you accept them or not?\u201d If you don\u2019t accept
\nthem, you don\u2019t enter; if you accept them, it is you who impose them on
\nyourself. You are not forced into a group like that! It is not like being
\nsubject, for example, to the atavism of the family in which you are born. That
\nis imposed from outside. You are born in a family and are subject to the
\natavism, the laws of a rigid family atavism, which is imposed from outside.
\nFor, almost universally, the permission of the one who is brought into the
\nworld or his acceptance is never asked: you are brought here by force, the
\nenvironment is imposed on you by force, the laws of the atavism of the milieu
\nby force, and indeed you do what you can with them <\/span>―<\/span> the best you can, let us hope!
\nBut when it is a group of friends or a society, unless you have no personal
\nwill and are carried away by someone else whom you obey, it is you yourself who
\ndecide whether you accept these laws or not.<\/span><\/p>\n

 It is obvious that the
\nquestion becomes a little more subtle when it is a matter of religion, for that
\nis a part of the imposition on the child before he is born. If he is born in a
\nreligion, that religion is imposed upon him. Obviously, according to the true
\nrules, there is an age when, supposedly, after having been instructed in the
\nreligion in which you are born, you choose to be in it or not. But very few
\npeople have the capacity for individual choice. It is the custom of the family
\nor the environment in which they live, and they follow it blindly, for it is
\nmore for com<\/span>fortable<\/span><\/p>\n

\nPage – 198<\/span><\/p>\n

<\/p>\n
\n

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

 than reacting; one is born into it and one is almost
\nforced to follow that religion. One must have a very considerable strength and
\nindependence of character to come out of it, for usually you have to break
\nthrough with much motion and that has serious repercussions on your life. <\/span><\/p>\n

\nPage – 199<\/span><\/p>\n

<\/p>\n

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

20 June 1956     Sweet Mother, here Sri Aurobindo writes: \u201cAnd yet there is in the heart or behind it a profounder mystic light\u201d…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[127],"tags":[],"class_list":["post-4520","post","type-post","status-publish","format-standard","hentry","category-08-questions-and-answers-volume-08","wpcat-127-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4520","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=4520"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4520\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4520"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4520"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4520"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}