{"id":4529,"date":"2013-07-13T01:56:38","date_gmt":"2013-07-13T01:56:38","guid":{"rendered":"http:\/\/localhost\/?p=4529"},"modified":"2013-07-13T01:56:38","modified_gmt":"2013-07-13T01:56:38","slug":"41-03-october-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\/41-03-october-1956-vol-08-questions-and-answers-volume-08","title":{"rendered":"-41_03 October 1956.htm"},"content":{"rendered":"\n\n
\n
\n


\n3 October 1956 <\/font><\/span><\/b><\/p>\n

 <\/span><\/p>\n

I have a whole flood of questions here! But before beginning to
\nanswer them, I am going to explain something to you. <\/span><\/p>\n

You must have noticed on several occasions that my way of talking
\nto you is not always the same. I don’t know if you are very sensitive to the
\ndifference, but for me it is quite considerable…Sometimes, either because of
\nsomething I have read or for quite another reason<\/span> \u2014 <\/span>following
\na question sometimes, but pretty rarely<\/span> \u2014 <\/span>it so
\nhappens that I have what is usually called an experience, but in fact it is
\nsimply entering into a certain state of consciousness and, once in that state
\nof consciousness, describing it. In that case what is said passes through the
\nmind, making use of it only as a \u201cstorehouse of words\u201d, it could be said; the
\nForce, the Consciousness which is expressing itself passes through the
\nindividual mind and attracts by a kind of affinity the words needed for its
\nexpression. That is the true teaching, something one rarely finds in books<\/span> \u2014 <\/span>it may be in books, but one must be in that state of consciousness
\noneself to be able to discover it. But with the spoken word, the vibration of
\nthe sound transmits something at least of the experience, which, for all those
\nwho are sensitive, can bee contagious. <\/span><\/p>\n

In the second case, the question asked or the subject chosen is
\nconveyed by the mind to the higher Consciousness, then the mind receives a
\nreply and transmits it again through the word. This is what usually happens in
\nall teachings, provided that the person who teaches has the ability to pass on
\nthe question to the higher Consciousness, which is not always the case. <\/span><\/p>\n

I must say the second method does not interest me very much, and
\nthat very often when the question or the subject dealt with does not give me
\nthe possibility of entering into an interesting state of consciousness, I would
\ninfinitely prefer to keep silent than to speak; it is a sort of duty to be
\nfulfilled which makes me speak. I am just telling you beforehand, for it has
\noften
\n <\/span><\/p>\n

\nPage – 311<\/span><\/p>\n

<\/p>\n
\n

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

happened
\nthat I have cut short our conversation<\/span> \u2014 <\/span>if it could
\nbe called a conversation<\/span> \u2014 <\/span>and abruptly passed on to meditation; it
\nwas in cases like this. But still, someone has happened to ask me to explain
\nthis difference and so I am speaking to you about it this evening. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

Apart from that, I have yet some other questions of a practical
\nnature, and in connection with these questions I saw something I am going to
\ntell you about<\/span> \u2014 <\/span>oh! it was not a vision with images, don’t
\nexpect something very entertaining. No, it is not that\u2026I was asked<\/span> \u2014 <\/span>I am rewording it, this is not the exact text of the question: <\/span><\/p>\n

 <\/span><\/p>\n

What difference does the presence of the Supermind really make? In
\nwhat way does it change the tenor of problems, and how should life be
\nreconsidered following this manifestation? <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

I have been asked to give practical examples; I don’t quite know
\nwhat that may mean, but anyway, here is what I saw in a sort of mathematical
\nmood<\/span>
\n\u2014 <\/span>though the language of mathematics is
\nrather foreign to me<\/span> \u2014 <\/span>but I may call this a mathematical vein,
\nthat is to say, a mathematical way of looking at the problem. <\/span><\/p>\n

I think all of you have studied enough mathematics to know the <\/span>com<\/span>plexity of the <\/span>com<\/span>binations which may be produced by taking certain
\nselect elements of a set as a basis. I shall give you an example to make myself
\nclear, for I can’t use the terms which are employed in teaching you. For
\ninstance, the letters of the alphabet. There is a certain number of letters in
\nthe alphabet; well, if you want to calculate or know the number of <\/span>com<\/span>binations possible by taking all these letters together<\/span> \u2014 <\/span>how they may be organised, in how many ways they can be organised
\n <\/span><\/p>\n

\nPage – 312<\/span><\/p>\n

<\/p>\n
\n

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

you have
\nlearnt how very fantastic the figure be<\/span>com<\/span>es\u2026Good. But
\nif you take the material world and go down to the most minute element<\/span> \u2014 <\/span>you know, don’t you, that they have come to absolutely invisible
\nthings, innumerable things<\/span> \u2014 <\/span>if you take this element as the basis and
\nthe material world as the whole, and if you imagine a Consciousness or a Will
\nplaying with all these elements at making all the possible <\/span>com<\/span>binations without ever repeating a single one…Obviously\u2026In
\nmathematics you are told that the number of elements is finite and that
\ntherefore the number of <\/span>com<\/span>binations is finite; but that is purely
\ntheoretical, for if you come down to practice and all these combinations had to
\nfollow each other, even if they went at so great a speed that the change would
\nbe almost imperceptible, it is quite obvious that the time needed to make all
\nthese combinations would be, apparently at least, infinite; that is to say, the
\nnumber of combinations would be so immense that no limit could be assigned to
\nit<\/span> \u2014 <\/span>at least no practical limit; the theory is not interesting for us,
\nbut practically it would be like that. <\/span><\/p>\n

So suppose that what I tell you is true, in this sense that there
\nreally is a Consciousness and a Will manifesting these combinations,
\nsuccessively, indefinitely, without ever repeating a single one twice; we come
\nto the conclusion that the universe is new at each moment of eternity. And if
\nthe universe is new at each moment of eternity, we have to acknowledge that
\nabsolutely nothing is impossible; not only that, but that what we call logic is
\nnot necessarily true, and that the logic, one could almost say the fantasy of
\nthe Creator, is unlimited. <\/span><\/p>\n

Therefore, if for one reason or other<\/span> \u2014 <\/span>which might perhaps be difficult to express<\/span> \u2014 <\/span>if for some reason a combination were not followed by the one
\nnearest to it but by another freely chosen by the Supreme Freedom, all our
\nexternal certitudes and all our external logic would instantly break down. <\/span><\/p>\n

For the problem is much more complicated than you think: it is not
\nonly on one plane, in one field, that is to say, what may be called a surface
\nof things, that there is this practically <\/span><\/p>\n

\nPage – 313<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>infinite number of elements permitting of
\neternally new combinations, there is besides what may be called a depth, that
\nis to say, other dimensions. And the Creation is the result not only of surface
\ncombinations but of combinations of depths below this surface<\/span> \u2014 <\/span>what in other terms are called \u201cpsychological factors\u201d. But I am
\nat the moment taking a purely mathematical stand, although I don’t speak the
\nlanguage of mathematics, but still it is a mathematical conception. And so here
\nwe come to the problem:<\/span><\/p>\n

Every time a new element is introduced into the total set of
\npossible combinations, it causes what may be called a tearing of its limits:
\nthe introduction of something which makes all past limits disappear and new
\npossibilities come in and multiply infinitely the possibilities of old. So, you
\nhad a world which, according to the ancient knowledge, had twelve depths or
\ntwelve \u2014 how to put it?<\/span> \u2014 <\/span>successive dimensions; and into this world
\nof twelve dimensions, suddenly new dimensions are precipitated; then all the
\nold formulas are instantly transformed and the whole possibility of the old
\nunfolding becomes\u2026one can’t say increased but supplemented by an almost
\ninfinite number of new possibilities, and all this in such a way that all the
\nprevious logic becomes illogical in the presence of the new logic. <\/span><\/p>\n

I am not speaking at all of what the human mind has made of the
\nuniverse, for that is to reduce it to its own dimension; I am speaking of the
\nfact just as it is, of a total set of combinations which are realised
\nsuccessively, in accordance with an order and a choice which, obviously,
\ncompletely elude the human consciousness, but to which man has to some extent
\nadapted himself and which, with a great effort of study such as humanity has
\npursued down the centuries, he has succeeded in formulating well enough to be
\nable to hook himself on to something tangible\u2026It is obvious that modern
\nscientific perception is much nearer to something corresponding to the universal
\nreality than were the perceptions of the Stone Age, for instance<\/span> \u2014 <\/span>this without the shadow of a doubt. But even this is going to be
\nsud<\/span>denly<\/span><\/p>\n

\nPage – 314<\/span><\/p>\n

<\/p>\n
\n

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

 completely overpassed, exceeded, and probably turned quite topsy-turvy by the
\nintrusion of something which was not in the universe which was studied. <\/span><\/p>\n

Well, it is from this change, this sudden transformation of the
\nuniversal element which quite certainly is going to bring about a kind of chaos
\nin the perceptions, that a new knowledge will emerge. This, in the most general
\nway, is the result of the new manifestation.\u00b9 <\/span><\/p>\n

From an altogether restricted, external and limited point of view,
\nI shall now speak to you of certain things which don’t belong to my own
\nexperience but which I have heard about; for instance, that there is a greater
\nnumber of what are called \u201cchild prodigies\u201d. I haven’t met any, so I can’t tell
\nyou what is truly prodigious about these children, but still, according to the
\nstories that are related, there are obviously some kind of new types which seem
\nastonishing to the ordinary human consciousness. It is examples of this kind, I
\nbelieve, that we would like to know in order to understand what is
\nhappening\u2026But it is possible, in fact, that things are happening now which we
\nare not used to watching. But it is a question of interpretation. The only
\nthing I am sure of is what I have just told you, that the quality, the number
\nand the nature of the possible combinations in the universe are suddenly going
\nto change so considerably that it will probably be quite bewildering for all
\nthose who do research. <\/span><\/p>\n

Now, we shall see.\u00a0<\/span><\/span><\/p>\n

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

 <\/span><\/p>\n

\u00b9When this talk was first published in
\n1962, Mother added the following <\/font> <\/span><\/b>com<\/span><\/b><\/font>ment about \u201cthe new element\u201d: \u201cIt is not a
\nquestion of \u2018new things\u2019 in the sense that they did not exist before, but that
\nthey were not manifested in the universe. If they were not already there,
\ninvolved, they could never have e! That is obvious. Nothing can exist which
\ndoes not already exist from all eternity in the Supreme, but in the
\nmanifestation it is new. The element is not new but it is newly manifested, it
\nhas newly come out of the Non-manifest. New, what does that mean? It has no
\nmeaning, a `new thing’! It is new for<\/i>
\nus in the Manifestation, that is all.\u201d <\/font> <\/span><\/b>
\n
\n <\/span><\/b><\/font><\/p>\n

\nPage – 315<\/span><\/p>\n

<\/p>\n
\n

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

 I could perhaps add a practical word to what I have just
\ntold you; it is only an illustration of a detail, but it will be an indirect
\nanswer to other questions which were asked some time ago about the so-called
\nlaws of Nature, causes and effects, \u201cinevitable\u201d consequences in the material
\nfield, and more particularly from the point of view of health; for example,
\nthat if one doesn’t take certain precautions, if one doesn’t eat as one should,
\ndoesn’t follow certain rules, necessarily there are consequences. <\/span><\/p>\n

It is true. But if this is seen in the light of what I have just
\nsaid, that no two universal combinations are alike, how can laws be established
\nand what is the absolute truth of these laws?…It does not exist. <\/span><\/p>\n

For, if you are logical, of course with a little higher logic,
\nsince no two things, two combinations, two universal manifestations are ever
\nthe same, how can anything repeat itself? It can only be an appearance but is
\nnot a fact. And to fix rigid laws in this way<\/span> \u2014 <\/span>not
\nthat you cut yourself off from the apparent surface laws, for the mind makes
\nmany laws, and the surface very obligingly seems to ply with these laws, but it
\nis only an appearance<\/span> \u2014 <\/span>but anyway this cuts you off from the
\ncreative Power of the Spirit, it cuts you off from the true Power of the Grace,
\nfor you can understand that if by your aspiration or your attitude you
\nintroduce a higher element, a new element<\/span> \u2014 <\/span>what we may
\nnow call a supramental element<\/span> \u2014 <\/span>into the existing combinations, you can
\nsuddenly change their nature, and all these so-called necessary and ineluctable
\nlaws become absurdities. That is to say that you yourself, with your
\nconception, with your attitude and your acceptance of certain alleged
\nprinciples, you yourself close the door upon the possibility of the miracle<\/span> \u2014 <\/span>they are not miracles when one knows how they happen, but
\nobviously for the outer consciousness they seem miraculous. And it is you
\nyourself, saying to yourself with a logic that seems quite reasonable, \u201cWell,
\nif I do this, that will necessarily happen, or if I don’t do that, necessarily
\nthis other thing will happen\u201d, it is you yourself who close the door<\/span> \u2014 <\/span>it is as though you were
\n <\/span><\/p>\n

\nPage – 316<\/span><\/p>\n

<\/p>\n
\n

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

putting an
\niron curtain between yourself and the free action of the Grace. <\/span><\/p>\n

How nice it would be to imagine that the Supreme Consciousness,
\nessentially free, presiding at the universal Manifestation, could be full of
\nfantasy in its choice and make things follow one another not according to a
\nlogic accessible to human thought but in accordance with another kind of logic,
\nthat of the unforeseen! <\/span><\/p>\n

Then there would no longer be any limits to the possibilities, to
\nthe unexpected, the marvellous; and one could hope for the most splendid, the
\nmost delightful things from this sovereignly free Will, playing eternally with
\nall the elements and creating unceasingly a new world which logically would
\nhave absolutely nothing to do with the preceding one. <\/span><\/p>\n

Don’t you think it would be charming? We have had enough of the
\nworld as it is! Why not let it become at least what we think it ought to be? <\/span><\/p>\n

And I am telling you all this in order that each one of you may
\nput as few barriers as you can in the way of the possibilities to come. That’s
\nmy conclusion. <\/span><\/p>\n

I don’t know if I have made myself understood, but indeed a day
\nwill come, I suppose, when you will know what I meant. That’s all, then. <\/span><\/p>\n

 <\/span><\/p>\n

\n\u00a0<\/span>Some time later, during a
\n\u201cFriday Class\u201d,<\/font><\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>Mother spoke once again on
\nthe subject of<\/font><\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>child prodigies. <\/font> <\/span><\/p>\n

\n <\/span><\/p>\n

Recently, in one of the Wednesday classes, we talked about child prodigies.
\nSome say that the number of child prodigies is increasing considerably, and
\nsome<\/span>
\n\u2014 <\/span>even among Americans<\/span> \u2014 <\/span>say it is the influence and work of Sri Aurobindo, and others say
\nit is a result of atom bombs! But the fact is that there is a fairly large
\nnumber of child prodigies. I did not want to speak about it in much detail, for
\nI did not have any proofs in hand, that is, I did not have any good examples to
\ngive. It happens <\/span><\/p>\n

\nPage – 317<\/span><\/p>\n

<\/p>\n
\n

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

that since
\nthen someone has brought me a French book written by a child of eight.\u00b9
\nNaturally there are people who dispute the possibility, but I shall explain to
\nyou later how such a thing is possible. <\/span><\/p>\n

The book is remarkable for a child of eight. This does not mean
\nthat if the age of the child were not known the book would be considered
\nwonderful; but there are, here and there, some sentences in it which are quite
\nastonishing. I have noted down these sentences and am going to read them out to
\nyou. (Mother
\nskims through her book.)<\/i><\/span> <\/span><\/p>\n

A little phrase like this: \u201cIf we truly love one another, we can
\nhide nothing from each other\u201d…Obviously this is fine. <\/span><\/p>\n

And then something else written to a boy with freckles<\/span> \u2014 <\/span>you know what freckles are, don’t you? She writes to him: \u201cYou are
\nbeautiful, yes indeed, your freckles are so pretty; one would say that an angel
\nhad sown grains of wheat all over your face so as to attract the birds of the
\nsky there.\u201d Surely this is very poetic. <\/span><\/p>\n

And finally, something really fine which opens the door to the
\nexplanation I am going to give you: \u201cI am only an ear, a mouth; the ear hears a
\nstorm of words which I cannot explain to you, which an immense voice hurls
\nwithin me, and my mouth repeats them and nothing of what I say can pare with
\nthe streaming of light which is within me.\u201d <\/span><\/p>\n

Obviously this is very beautiful. <\/span><\/p>\n

It seems that here and there in her poems<\/span> \u2014 <\/span>she has written many<\/span> \u2014 <\/span>one can find
\nreminiscences of Maeterlinck, for instance; so people have concluded that it
\nwas not she who had written them, for at the age of eight one doesn’t read
\nMaeterlinck, that it must have been someone else. But in fact there is no need
\nat all to suppose a hoax, and the publisher indeed declares that he is sure of
\nwhat he is about, that he knows the child very intimately<\/span> \u2014 <\/span>in fact he was in a way her adoptive father, for her father was
\ndead<\/span>
\n\u2014 <\/span>and can guarantee that there<\/span> <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9Minou Drouet, born in 1947, author of
\nArbre mon ami.<\/font><\/span><\/b><\/font> <\/span><\/p>\n

\nPage \u2013 318<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>is no deception. But it is not at all
\nnecessary to suppose a deception in order to explain this phenomenon. <\/span><\/p>\n

Authors, writers, who were inspired and serious in their creative
\nwork, that is to say, who were concentrated in a kind of consecration of their
\nbeing to their literary work, form within themselves a sort of mental entity
\nextremely well-constituted and coordinated, having its own life, independent
\nof the body,<\/i><\/b> so that when they die, when the body returns to the earth,
\nthis mental formation continues to exist altogether autonomously and
\nindependently, and as it has been fashioned for expression it always seeks a
\nmeans of expression somewhere. And if there happens to be a child who has been
\nformed in particularly favourable circumstances<\/span> \u2014 <\/span>for
\ninstance, the mother of this little girl is herself a poetess and a writer;
\nperhaps the mother herself had an aspiration, a wish that her child would be a
\nremarkable, exceptional being<\/span> \u2014 <\/span>anyway, if the child who is conceived is
\nformed in particularly favourable circumstances, an entity of this kind may
\nenter into the child at the time of birth and try to use him to express itself;
\nand in that case, this gives a maturity to the child’s mind, which is quite
\nextraordinary, exceptional and which enables him to do things of the kind we
\nhave just read. <\/span><\/p>\n

We could say, without fear of sounding quite absurd, that if what
\nshe has written surprisingly resembles certain things in Maeterlinck or has the
\ncharacteristics of his writings, even with certain almost identical turns of
\nphrase, we could very well imagine that a mental formation of Maeterlinck has
\nincarnated in this child and is using this young instrument to express itself. <\/span><\/p>\n

There are similar examples, for instance, among musicians. There
\nare pianists who have individualised their hands and made them so wonderfully
\nconscious that these hands are not deposed<\/span> \u2014 <\/span>not the physical
\nhands: the hands of the subtle physical and vital<\/span> \u2014 <\/span>they
\nare not deposed, do not dissolve at the time of death. They remain as
\ninstruments to play the piano and always try to incarnate in the hands of
\nsomeone playing the piano. I have known some cases of people who, as they were<\/span> <\/span><\/p>\n

\nPage – 319<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>about to play, felt as though other hands
\nentered into theirs and started playing really marvellously, in a way they
\ncould not have done themselves. <\/span><\/p>\n

These things are not as exceptional as one might believe, they
\nhappen quite often. <\/span><\/p>\n

I saw the same thing in someone who used to play the violin and
\nanother who played the cello<\/span> \u2014 <\/span>two different cases<\/span> \u2014 <\/span>and who were not very wonderful performers themselves. One of them
\nwas just beginning his studies and the other was a good performer, but nothing
\nmarvellous. But all of a sudden, the moment they played the positions of
\ncertain musicians, something of that musician entered into their hands and made
\ntheir performance absolutely wonderful. <\/span><\/p>\n

There was even a person<\/span> \u2014 <\/span>a woman<\/span> \u2014 <\/span>who used to play the cello, and the moment she played Beethoven,
\nthe expression of her face completely changed into Beethoven’s and what she
\nplayed was sublime, which she could not have played unless something of
\nBeethoven’s mind had entered into her. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, isn’t this exceptional faculty harmful for the persons who
\nplay? <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

Why do you
\nsuppose it would do them harm? It does them good! <\/span><\/p>\n

It is always good to make a progress or to exceed oneself. <\/span><\/p>\n

 <\/span><\/p>\n

But for the child? <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

I don’t
\nunderstand. For the child? <\/span><\/p>\n

 <\/span><\/p>\n

Yes. She is already fully mature at the age of eight<\/span><\/i><\/b>. <\/span><\/p>\n

 <\/span><\/p>\n

But it is
\nsomething wonderful to be at the age of eight the expression of something which
\nsurpasses the intelligence! In what way do you suppose it could harm her? I
\ndon’t quite understand your question. <\/span><\/p>\n

\nPage – 320<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>When one grows
\nup, one becomes less plastic. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

No. You mean
\nthat what often happens is that a child prodigy is no longer a prodigy at all when
\nhe grows up. But, precisely, those who have studied these cases say that what
\nis exceptional about the things happening now is that child prodigies bee, as
\nthey put it, prodigious men, that is, the exceptional faculty remains in them
\nand becomes more firmly established as they grow up. <\/span><\/p>\n

But I don’t see how it can be bad, it can only be good. In what
\nway can it be bad? It is as if you said, \u201cIf one has a beautiful soul, that is
\nbad!\u201d <\/span><\/p>\n

When something of a higher nature enters into you, it is a grace,
\nisn’t it? <\/span><\/p>\n

\nPage – 321<\/span><\/p>\n

<\/p>\n

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

3 October 1956   I have a whole flood of questions here! But before beginning to answer them, I am going to explain something to…<\/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-4529","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\/4529","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=4529"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4529\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4529"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4529"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4529"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}