{"id":4527,"date":"2013-07-13T01:56:38","date_gmt":"2013-07-13T01:56:38","guid":{"rendered":"http:\/\/localhost\/?p=4527"},"modified":"2013-07-13T01:56:38","modified_gmt":"2013-07-13T01:56:38","slug":"04-25-january-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\/04-25-january-1956-vol-08-questions-and-answers-volume-08","title":{"rendered":"-04_25 January 1956.htm"},"content":{"rendered":"\n\n
\n
\n


\n25 January 1956 <\/font><\/span><\/b>
\n <\/font><\/span><\/p>\n

\n <\/font><\/span><\/p>\n

\u201c<\/span><\/b>Life, not a remote silent or
\nhigh-uplifted ecstatic Beyond \u2014 Life alone, is the field of our Yoga. The
\ntransformation of our superficial, narrow and fragmentary human way of thinking,
\nseeing, feeling and being into a deep and wide spiritual consciousness and an
\nintegrated inner and outer existence and of our ordinary human living into the
\ndivine way of life must be its central\u00a0\u00a0
\n<\/span>purpose.\u201d <\/span><\/i>
\n<\/p>\n

<\/span><\/p>\n

\nThe Synthesis of Yoga, p. 82<\/font><\/span><\/i><\/span> <\/span><\/i><\/span><\/p>\n

\nSweet Mother, will \u201cthe divine
\nway of life\u201d be established on earth only when the Supermind descends? <\/span><\/i>
\n<\/span><\/p>\n

 <\/span><\/p>\n

I think so. There seems to be no possibility of its happening
\nother-wise. But it is a very relative question. Perhaps our way of life could
\nbee a little more divine without being altogether divine. <\/span><\/p>\n

 <\/span><\/p>\n

\nWhat do you mean by a \u201cdivine
\nway of life\u201d? <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

We always call \u201cDivine\u201d all that we are not but wish to be. All
\nthat seems to us infinitely superior, not only to all that we have done, but to
\nall that we feel we can do; all that surpasses both our conception and our
\npresent possibilities, we call \u201cDivine\u201d. <\/span><\/p>\n

 I say this, not as a
\njoke, but because I am quite convinced that if we go back some thousands of
\nyears, when men spoke of the Divine \u2014 if ever they did speak of the Divine, as
\nI believe \u2014 they spoke perhaps of a state like that of the godheads of the
\nOvermind; and now this mode of being of the Overmind godheads who, obviously,
\nhave governed the earth and formed many things on earth for a very long time,
\nseems to us far inferior to what we conceive the Supermind to be. And this
\nSuper <\/span><\/p>\n

\nPage \u2013 33<\/font><\/span><\/p>\n

\n

mind, which is, precisely, what we now call the Divine and try
\nto bring down on earth, will probably strike us in the same way a few thousand
\nor million years hence as the Overmind does today.<\/span><\/p>\n

 And I am sure that in the
\nmanifestation, that is, in His self-expression, the Divine is progressive.
\nOutside the manifestation He is something we cannot conceive; but as soon as He
\nmanifests in this kind of perpetual being, well, He manifests more and more of
\nHimself, as though He were reserving for the end the most beautiful things in
\nHis Being. <\/span><\/p>\n

 As the world progresses,
\nwhat He expresses in the world bees what we might call more and more divine. <\/span><\/p>\n

 So Sri Aurobindo has used
\nthe word Supermind to explain to those who are in the outer and evolutionary
\nconsciousness and who have some idea of the way in which the earth has
\ndeveloped \u2014 to explain to them that this something which is going to be beyond
\nall this, and superior to human creation, to man, whom he always calls the
\nmental being \u2014 this something which is going to come will be greater and better
\nthan man; and so he calls it supramental in order to make himself understood.
\nBut we could just as well say that it is something more divine than what has
\nbeen manifested before. s<\/span><\/p>\n

 And this he himself says,
\nin what I read today, that it is infinite, that it has no limits.\u00b9 That is to
\nsay, there will always be a growing perfection; and what now seems to us
\nimperfect must have been the perfection for which certain ages in earth\u2019s
\nhistory aspired. <\/span><\/p>\n

 There is no reason why
\nthis should stop. If it stopped, it would be finished. It would be a new
\nPralaya. <\/span><\/p>\n

 <\/p>\n

<\/p>\n

Mother, I have not understood this:
\n\u201cIt is for this meaningful development of consciousness by thought, will,
\nemotion, desire, action and experience, leading in the end to a supreme divine
\nself-discovery, that Man,<\/span><\/i><\/span><\/span><\/p>\n

  <\/span><\/i><\/p>\n

\n\u00b9 \u201cIn a certain sense it may be an error to
\nspeak of a goal anywhere in a progression which may well be infinite.\u201d (The
\nSynthesis of Yoga}, p. 83)<\/font><\/span><\/i><\/span> <\/font><\/span><\/i><\/b><\/p>\n

\n

\nPage – 34<\/font><\/span><\/p>\n<\/div>\n


\n\u00a0<\/span><\/b>the mental being, has entered into the
\nmaterial body.\u201d <\/span><\/i>
\n<\/p>\n

<\/span><\/p>\n

\nThe Synthesis of Yoga, pp. 82-83<\/font><\/span><\/i><\/span><\/p>\n

 Why has the mental being taken a material body? Is that what you
\nare asking? <\/span><\/p>\n

 <\/span><\/p>\n

\nSri Aurobindo says, \u201cleading in
\nthe end to a supreme divine self-discovery<\/span><\/i><\/span>\u201d. <\/span><\/p>\n

 <\/span><\/p>\n

The divine discovery is the discovery of the Divine in oneself.
\nSo man, that is, the mental being \u2014 for what we call man is a physical body
\nwith a mental being within, a mental being manifested in a body, a physical
\nbody \u2014 so the mental being has incarnated and become man in order to find
\nwithin himself the divine Being, the divine Presence. <\/span><\/p>\n

 Why? Are you asking why?
\nIt\u2019s a funny way of going about it! (Laughter) <\/span><\/p>\n

  I don\u2019t know if he is
\ngoing to explain it here, I don\u2019t remember now, but one thing is certain, that
\nthis marvellous thing, the divine Presence in Matter, which is at the origin of
\nthe formation of the psychic being, belongs in its own right to life on earth. <\/span><\/p>\n

 So \u2014 we have already said
\nthis many times, I believe \u2014 our earth which from the astronomical point of
\nview seems to be only a small insignificant planet in the midst of all the
\nstars and all the worlds, our earth has been formed to bee the symbol of the universe
\nand the point of concentration for the work of transformation, of divine
\ntransmutation. <\/span><\/p>\n

 And because of that, in
\nthis Matter which was perhaps the most obscure and most inconscient of all the
\nMatter of the universes, there plunged and incarnated directly the Divine
\nConsciousness, from the supreme Origin right into the obscurest Matter, without
\ngoing through any intermediate stages, directly. Consequently, the two extremes
\ntouch, the Supreme and the most inconscient, and the universal circle closes.
\nAnd so earthly <\/span>
\n
\n <\/span><\/p>\n

\n

\nPage – 35<\/font><\/span><\/p>\n<\/div>\n

life is the easiest means, one might say, or the most rapid, of
\nbeing conscious of the Divine. <\/span><\/p>\n

 And it is so true that
\neven the great cosmic Individualities, when they want to be converted or to unite
\nwith the Origin, take a physical body for that, because it is more convenient
\nfor them, for it can be done faster and better than if they had to progress
\nthrough all the states of being, from any one of the states of being in the
\nuniverse to the supreme Origin. <\/span><\/p>\n

 It is easier to come down
\ninto a human body and find the divine Presence there, it is quicker. Imagine
\nthe serpent biting its tail, it makes a circle, doesn\u2019t it? So, if something
\nwants to be united with the Divine, it is easier to enter the tail than to go
\nthe whole round of the body! As the head bites the tail, well, if you enter the
\ntail you are immediately in contact with the head, otherwise you have to go all
\nthe way round to reach the head. <\/span><\/p>\n

 (To the child) Mind you,
\nI am not quite sure if this is what he means, but any way it is one
\nexplanation. <\/span><\/p>\n

 <\/span><\/p>\n

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

\n
\nMother shows the white Champak flower she<\/span><\/font><\/p>\n

\n
\nis holding in her hand. She has named the <\/span><\/font> <\/p>\n

\n
\nflower \u201cPsychological Perfection\u201d. <\/span><\/font> <\/p>\n

 <\/span><\/p>\n

Who remembers this? <\/span><\/p>\n

\n(Counting the petals<\/span><\/i><\/span>) One, two, three, four, five
\npsychological perfections. What are the five psychological perfections? <\/span><\/p>\n

 For they can be changed.
\nAnd in fact, to tell you my secrets, every time I give it to someone, they are
\nnot always the same psychological perfections. That depends on people\u2019s needs.
\nEven to the same person I may give at different times different psychological
\nperfections; so it\u2019s not fixed. But the first time this flower was named
\n\u201cPsychological Perfection\u201d (I remember very well it was at a gathering up there
\nwhere Prosperity\u00b9\u00a0 <\/span>now is,<\/span><\/p>\n

 <\/span><\/p>\n

\n <\/font><\/span>\u00b9 \u201cProsperity\u201d is the place where, on the
\nfirst of every month, Mother used to distribute to the disciples what
\nthey needed for the month.<\/font><\/span><\/i><\/span> <\/font><\/span><\/p>\n

\nPage – 36<\/font><\/span><\/p>\n

\n

\u00a0<\/span>where I go on the first
\nof the month; there was a gathering and we had decided the five psychological perfections),
\nat that time they were noted down, but as for me it is something very fluid \u2014 I
\ntold you it depends on the circumstances and needs \u2014 I don\u2019t remember what was
\nchosen the first time. <\/span><\/p>\n

 So, if someone knows it,
\nhe can tell us, we\u2019ll pare. <\/span><\/p>\n

 <\/span><\/p>\n

<\/p>\n

<\/span>
\nI am not sure.<\/span> <\/b><\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

You are not sure. Is there anyone who is sure? <\/span><\/p>\n

 <\/span><\/p>\n

<\/p>\n

<\/span>
\nAspiration, devotion, sincerity
\nand faith.<\/span> <\/b><\/span><\/i><\/p>\n

 <\/span><\/p>\n

That makes only four, so far. <\/span><\/p>\n

 <\/span><\/p>\n

\nAnd surrender. <\/span><\/i>
\n<\/span><\/p>\n

 <\/span><\/i><\/p>\n

Surrender? Someone told me something else. <\/span><\/p>\n

 (To a disciple) You, do
\nyou know? Well, then, come and tell us. <\/span><\/p>\n

 <\/span><\/p>\n

\nIn English, Mother? <\/span><\/i>
\n<\/span><\/p>\n

 <\/span><\/i><\/p>\n

Ah, no, my child, this is a French class, not in English! <\/span><\/p>\n

 <\/span><\/p>\n

\nFaith, sincerity, aspiration,
\ndevotion, surrender. <\/span><\/i><\/span><\/p>\n

 <\/span><\/i><\/p>\n

But that\u2019s what he just said. (Turning to another disciple} You <\/span>\u2013<\/span> a little
\nwhile ago, you told me \u201cfaithfulness\u201d. <\/span><\/p>\n

 <\/span><\/p>\n

\nI said that, but it\u2019s not
\nfaithfulness, instead of faithfulness it\u2019s faith.<\/span><\/i><\/span><\/p>\n

 <\/span><\/i><\/p>\n

But why should there not be faithfulness? I didn\u2019t put it down,<\/span><\/p>\n

\nPage – 37<\/font><\/span><\/p>\n

\n

\nbecause I didn\u2019t try to
\nrecall anything, I simply wrote down what seemed to me the most important and
\nmost general. But it may be put in various ways. <\/span><\/p>\n

 In any case, what is
\nalways there, in all combinations and to whomever I give it, the first among
\nthem all is sincerity. For if there is no sincerity, one cannot advance even by
\nhalf a step. So that is the first, and it is always there. <\/span><\/p>\n

 But it is possible to
\ntranslate it by another word, if you prefer it, which would be \u201ctransparency\u201d. I
\nshall explain this word: <\/span><\/p>\n

 Someone is in front of me
\nand I am looking at him; I look into his eyes. And if this person is sincere or
\n\u201ctransparent\u201d, through his eyes I go down and I see his soul \u2014 clearly. But \u2014
\nthis is precisely the experience \u2014 when I look at somebody and see a little
\ncloud, then I continue, I see a screen, and then sometimes it is a wall, and
\nafterwards it is something quite black; and all this must be crossed, and holes
\nbored in order to go through; and even then I am not sure if at the last minute
\nI may not find myself before a door of bronze so thick that I shall never get
\nthrough and see his soul; so, of such a person I can immediately say that he is
\nnot sincere. But I can also say, figuratively, that he is not transparent. That
\nis the first thing. <\/span><\/p>\n

 There is a second, which
\nis obviously, as indispensable if you want to go forward; it is to have faith.
\nOr another word, which seems more limited but is for me more important, because
\n(it is a question of experience) if your faith is not made of a complete trust
\nin the Divine, well, you may very easily remain under the impression that you
\nhave faith and yet be losing all trust in the divine Power or divine Goodness,
\nor the Trust the Divine has in you. These are the three stumbling-blocks: <\/span><\/p>\n

 Those who have what they
\ncall an unshakable faith in the Divine, and say, \u201cIt is the Divine who is doing
\neverything, who can do everything; all that happens in me, in others,
\neverywhere, is the work of the Divine and the Divine alone\u201d, if they follow this
\nwith some kind of logic, after some time they will blame the Divine for all the
\nmost terrible wrongs which take place in<\/span> <\/font><\/span><\/p>\n

\nPage – 38<\/font><\/span><\/p>\n

\n

\u00a0<\/span>the world and make of Him
\na real demon, cruel and frightful \u2014 if they have no trust. <\/span><\/p>\n

 Or again, they do have faith,
\nbut tell themselves, \u201cWell, I have faith in the Divine, but this world, I see
\nquite well what it\u2019s like! First of all, I suffer so much, don\u2019t I? I am very
\nunhappy, far more unhappy than all my neighbours\u201d \u2014 for one is always far more
\nunhappy than all one\u2019s neighbours \u2014 \u201cI am very unhappy and, truly, life is
\ncruel to me. But then the Divine is divine, He is All-Goodness, All-Generosity,
\nAll-Harmony, so how is it that I am so unhappy? He must be powerless; otherwise
\nbeing so good how could He let me suffer so much?\u201d <\/span><\/p>\n

 That is the second
\nstumbling-block. <\/span><\/p>\n

 And the third: there are
\npeople who have what may be called a warped and excessive modesty or humility
\nand who tell themselves, \u201cSurely the Divine has thrown me out, I am good for
\nnothing, He can do nothing with me, the only thing for me is to give up the
\ngame, for He finds me unworthy of Him!\u201d <\/span><\/p>\n

 So, unless one adds to
\nfaith a total and complete trust in the Divine Grace, there will be
\ndifficulties. So both are necessary.<\/span><\/p>\n

 Now, we have put
\n\u201cdevotion\u201d in this series. Yes, devotion is all very well, but unless it is
\naccompanied by many other things it too may make many mistakes. It may meet
\nwith great difficulties<\/span><\/p>\n

 You have devotion, and
\nyou keep your ego. And then your ego makes you do all sorts of things out of
\ndevotion, things which are terribly egoistic. That is to say, you think only of
\nyourself, not of others, nor of the world, nor of the work, nor of what ought
\nto be done \u2014 you think only of your devotion. And you become tremendously
\negoistic. And so, when you find out that the Divine, for some reason, does not
\nanswer to your devotion with the enthusiasm you expected of Him, you despair
\nand fall back into the same three difficulties I was just speaking about:
\neither the Divine is cruel \u2014 we have read that, there are many such stories, of
\nenthusiastic devotees who abuse the Divine because He is no longer as gentle
\nand near to them as before, <\/span><\/p>\n

\n

\nPage – 39<\/font><\/span><\/p>\n<\/div>\n

\u00a0<\/span>He has withdrawn, \u201cWhy
\nhast Thou deserted me? Thou hast abandoned me, O monster!…\u201d They don\u2019t dare
\nto say this, but think it, or else they say, \u201cOh! I must have made such a
\nserious mistake that I am thrown out\u201d, and they fall into despair. <\/span><\/p>\n

 But there is another
\nmovement which should constantly accompany devotion\u2026. That kind of sense of
\ngratitude that the Divine exists; that feeling of a marvelling thankfulness
\nwhich truly fills you with a sublime joy at the fact that the Divine exists,
\nthat there is something in the universe which is the Divine, that it is not
\njust the monstrosity we see, that there is the Divine, the Divine exists. And
\neach time that the least thing puts you either directly or indirectly in
\ncontact with this sublime Reality of divine existence, the heart is filled with
\nso intense, so marvellous a joy, such a gratitude as of all things has the most
\ndelightful taste. <\/span><\/p>\n

There is nothing which gives
\nyou a joy equal to that of gratitude. One hears a bird sing, sees a lovely
\nflower, looks at a little child, observes an act of generosity, reads a
\nbeautiful sentence, looks at the setting sun, no matter what, suddenly this
\ncomes upon you, this kind of emotion \u2014 indeed so deep, so intense \u2014 that the
\nworld manifests the Divine, that there is something behind the world which is
\nthe Divine. <\/span><\/p>\n

 So I find that devotion
\nwithout gratitude is quite incomplete, gratitude must come with devotion. <\/span><\/p>\n

 I remember that once we
\nspoke of courage as one of the perfections; I remember having written it down
\nonce in a list. But this courage means having a taste for the supreme
\nadventure. And this taste for supreme adventure is aspiration \u2013 an aspiration
\nwhich takes hold of you completely and flings you, without calculation and
\nwithout reserve and without a possibility of withdrawal, into the great
\nadventure of the divine discovery, the great adventure of the divine meeting,
\nthe yet greater adventure of the divine Realisation; you throw yourself into
\nthe adventure without looking back and without asking for a single minute,
\n\u201cWhat\u2019s going to happen?\u201d For if you ask what is going <\/span><\/p>\n

\n

\nPage – 40<\/font><\/span><\/p>\n<\/div>\n

\u00a0<\/span>to happen, you never start, you always remain
\nstuck there, rooted to the spot, afraid to lose something, to lose your
\nbalance. <\/span><\/p>\n

 That\u2019s why I speak of
\ncourage \u2014 but really it is aspiration. They go together. A real aspiration is
\nsomething full of courage. <\/span><\/p>\n

 And now, surrender. In
\nEnglish the word is \u201csurrender\u201d, there is no French word which gives exactly
\nthat sense. But Sri Aurobindo has said \u2014 I think we have read this \u2014 that
\nsurrender is the first and absolute condition for doing the yoga. So, if we
\nfollow what he has said, this is not just one of the necessary qualities: it is
\nthe first attitude indispensable for beginning the yoga. If one has not decided
\nto make a total surrender, one cannot begin. <\/span><\/p>\n

 But for this surrender to
\nbe total, all these qualities are necessary. And I add one more \u2014 for so far we
\nhave only four <\/span>\u2013<\/span> I add endurance. For, if you are not able to face difficulties
\nwithout getting discouraged and without giving up, because it is too difficult;
\nand if you are incapable\u2026well, of receiving blows and yet continuing, of \u201cpocketing\u201d
\nthem, as they say \u2014 when you receive blows as a result of your defects, of
\nputting them in your pocket and continuing to go forward without flagging \u2014 you
\ndon\u2019t go very far; at the first turning where you lose sight of your little
\nhabitual life, you fall into despair and give up the game<\/span><\/p>\n

 The most\u2026 how shall I put
\nit? the most material form of this is perseverance. Unless you are resolved to
\nbegin the same thing over again a thousand times if need be \u2014 You know, people
\ncome to me in despair, \u201cBut I thought it was done and now I must begin again!\u201d
\nAnd if they are told, \u201cBut that\u2019s nothing, you will probably have to begin
\nagain a hundred times, two hundred times, a thousand times; you take one step
\nforward and think you are secure, but there will always be something to bring
\nback the same difficulty a little farther on. You think you have solved the
\nproblem, you must solve it yet once again; it will turn up again looking just a
\nlittle different, but it will be the same problem\u201d, and if you are not determined
\nthat: \u201cEven if it comes <\/span><\/p>\n

\n

\nPage – 41<\/font><\/span><\/p>\n<\/div>\n

\u00a0<\/span>back a million times, I
\nshall do it a million times, but I shall go through with it\u201d, well, you won\u2019t
\nbe able to do the yoga. This is absolutely indispensable. <\/span><\/p>\n

 People have a beautiful experience
\nand say, \u201cAh, now this is it!\u201d\u2026 And then it settles down, diminishes, gets
\nveiled, and suddenly something quite unexpected, absolutely commonplace and
\napparently completely uninteresting comes before you and blocks your way. And
\nthen you say, \u201cAh! what\u2019s the good of having made this progress if it\u2019s going
\nto start all over again? Why should I do it? I made an effort, I succeeded,
\nachieved something, and now it\u2019s as if I had done nothing! It\u2019s indeed
\nhopeless.\u201d For you have no endurance. <\/span><\/p>\n

 If one has endurance, one
\nsays, \u201cIt\u2019s all right. Good, I shall begin again as often as necessary; a
\nthousand times, ten thousand times, a hundred thousand times if necessary, I
\nshall begin again \u2014 but I shall go to the end and nothing will have the power
\nto stop me on the way.\u201d <\/span><\/p>\n

 This is most necessary.
\nMost necessary. <\/span><\/p>\n

 So here\u2019s my proposal: we
\nput surrender first, at the top of the list, that is, we accept what Sri
\nAurobindo has said \u2014 that to do the integral yoga one must first resolve to
\nsurrender entirely to the Divine, there is no other way, this is the way. But
\nafter that one must have the five psychological virtues, five psychological
\nperfections, and we say that these perfections are: <\/span><\/p>\n

 Sincerity or Transparency
\n<\/span><\/p>\n

\u00a0<\/span>Faith or Trust (Trust in the Divine, naturally)
\n<\/span><\/p>\n

\u00a0<\/span>Devotion or Gratitude <\/span><\/p>\n

\u00a0<\/span>Courage or Aspiration <\/span><\/p>\n

\u00a0<\/span>Endurance or Perseverance. <\/span> <\/span><\/p>\n

One form of endurance is
\nfaithfulness<\/i><\/span>, faithfulness to one\u2019s
\nresolution \u2014 being faithful. One has taken a resolution, one is faithful to
\none\u2019s resolution. This is endurance. <\/span><\/p>\n

 There you are. <\/span><\/p>\n

\u00a0<\/span>If one persists, there comes a time when one
\nis victorious. <\/span><\/p>\n

\u00a0<\/span>Victory is to the most persistent. <\/span><\/p>\n

\nPage \u2013 42<\/font><\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

25 January 1956     \u201cLife, not a remote silent or high-uplifted ecstatic Beyond \u2014 Life alone, is the field of our Yoga. The transformation…<\/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-4527","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\/4527","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=4527"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4527\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4527"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4527"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4527"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}