{"id":4548,"date":"2013-07-13T01:56:46","date_gmt":"2013-07-13T01:56:46","guid":{"rendered":"http:\/\/localhost\/?p=4548"},"modified":"2013-07-13T01:56:46","modified_gmt":"2013-07-13T01:56:46","slug":"24-13-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\/24-13-june-1956-vol-08-questions-and-answers-volume-08","title":{"rendered":"-24_13 June 1956.htm"},"content":{"rendered":"\n\n
\n
\n


\n13 June 1956 <\/font>
\n <\/font><\/span><\/b><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>\u201cAlready in the process of spiritualisation it
\n[the spiritualised mind] will have begun to pass out of the brilliant poverty
\nof the human intellect; it will mount successively into the pure broad reaches
\nof a higher mind and next into the gleaming belts of a still greater free
\nintelligence illumined with a Light from above. At this point it will begin to
\nfeel more freely, admit with a less mixed response the radiant beginnings of an
\nIntuition, not illumined, but luminous in itself, true in itself, no longer
\nentirely mental and therefore subjected to the abundant intrusion of error.
\nHere too is not an end, for it must rise beyond into the very domain of that
\nuntruncated Intuition, the first direct light from the self-awareness of
\nessential Being and, beyond it, attain that from which this light comes. For
\nthere is an Overmind behind Mind, a Power more original and dynamic which
\nsupports Mind, sees it as a diminished radiation from itself, uses it as a
\ntransmitting belt of sage downward or an instrument for the creations of the
\nIgnorance. The last step of the ascension would be the surpassing of Overmind
\nitself or its return into its own still greater origin, its conversion into the
\nsupramental light of the Divine Gnosis.\u201d<\/span><\/i><\/b><\/p>\n

\n
\nThe
\nSynthesis of Yoga <\/font> <\/span><\/i><\/span>
\n,pp.
\n138-39 <\/i><\/b><\/font><\/span><\/p>\n

 <\/span><\/p>\n

There are two stages, you see. One may rise beyond the mind into
\na certain domain, then beyond that domain pass into yet another which is the
\norigin of all things. This implies two successive stages. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, now that the
\nSupermind has descended, why can\u2019t one pass from the rational mind directly to
\nthe Supermind?<\/span><\/i><\/b><\/p>\n

\nPage –
\n177<\/span><\/font><\/p>\n

\n

Who said that one can\u2019t? <\/span><\/p>\n

 <\/span><\/p>\n

Sri Aurobindo is describing
\nhere what was to be done to enter into contact with the Supermind and prepare
\nthe ground for its manifestation; but now that it has entered the
\nearth-atmosphere, I don\u2019t see why a single, precise procedure should be
\ninflicted upon it in its manifestation. If it chooses to directly illuminate an
\ninstrument which it finds suitable or ready or adaptable, I don\u2019t see why it
\nshould not do so. <\/span><\/p>\n

 And I repeat this: who
\nhas said that it cannot be otherwise? Nobody. What Sri Aurobindo has described
\nhere is quite another thing and, indeed, this is what did happen. It was the
\npreparation necessary for the manifestation to take place. But now I don\u2019t see
\nwhy or on what basis a particular process should be imposed upon the
\nsupramental action and why it should not have the freedom to choose its own
\nmeans.<\/span><\/p>\n

I think that all possibilities
\nare predictable and that all sincere aspiration and complete consecration will
\nhave a response, and that the processes, means, transitions, transformations
\nwill be innumerable in nature not at all that things will happen only in a
\nparticular way and not otherwise. <\/span><\/p>\n

 In fact, anything,
\neverything that is ready to receive even a particle or a particular aspect of
\nthe supramental consciousness and light must automatically receive it. And the
\neffects of this consciousness and light will be innumerable, for they will
\ncertainly be adapted to the possibilities, the capacity of each one according
\nto the sincerity of his aspiration. <\/span><\/p>\n

 The more total the
\nconsecration and the intenser the aspiration, the more integral and intense can
\nbe the result. But the effect of the supramental action will be countless in
\nits manifestations<\/span>― <\/span>multiple, innumerable, infinitely varied, not necessarily
\nfollowing a precise line which is the same for all. That is impossible. For it
\nis contrary to the very nature of the supramental consciousness. <\/span><\/p>\n

 The very quality of the
\natmosphere has changed.<\/span><\/p>\n

 The consequences are
\nbound to be infinitely varied, but per- <\/span><\/p>\n

\nPage – 178<\/span><\/p>\n

<\/p>\n
\n

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

ceptible. That is to say, it will be possible to distinguish the
\nconsequences of ordinary movements from the consequences of the supramental
\naction, for these will have a particular nature, a special character. <\/span><\/p>\n

 But that does not mean
\nthat anybody at all, at any moment and in any way, is suddenly going to become
\na supramental genius. That is not to be expected. <\/span><\/p>\n

 I was going to say, if one
\nonly noticed that one was a little less stupid than before, that would already
\nbe something! <\/span><\/p>\n

 <\/span><\/p>\n

Will this influence manifest in
\nthe field of education also? <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

Why do you want to deny it one field or another? <\/span><\/p>\n

 <\/span><\/p>\n

Because the system of education
\nwe follow still remains, as Sri Aurobindo says, \u201ca brilliant poverty of the
\nhuman intellect\u201d. <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

You are speaking of the education which you give to your
\nstudents, is that it? But it is high time it changed! <\/span><\/p>\n

 People have a lamentable
\nhabit of copying what has been done before and what is done by others. Long ago
\nI told you this. That argument: \u201cThis must be done, because this is what is
\ndone everywhere!\u201d I reply, \u201cThat is why perhaps it should not be done! For if
\nall others do it, what is the use of doing it here also?\u201d <\/span><\/p>\n

 <\/span><\/p>\n

\n But without your intervention,
\nhow can we do anything<\/i><\/span>?<\/span><\/p>\n

 <\/span><\/p>\n

But why do you ask me that? You should first change your system
\nof education in accordance with the principles of the Supermind. At least you
\nshould try. You must not ask, you must do it. If you always move in the same
\nrut, you can continue indefi- <\/span><\/p>\n

\nPage – 179<\/span><\/p>\n

<\/p>\n
\n

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

nitely in that rut. You must try to get out of it. <\/span><\/p>\n

 Indeed, I am constantly
\ndiscussing this subject. I think it was just today or perhaps yesterday, I was
\npleading for the right of everyone to remain in ignorance if it pleases him <\/span>― <\/span>I am not speaking of ignorance
\nfrom the spiritual point of view, the world of Ignorance in which we live, I am
\nnot speaking of that. I am speaking of ignorance according to the classical
\nideas of education. Well, I say that if there are people who don\u2019t want to
\nlearn and don\u2019t like to learn, they have the right not to learn. <\/span><\/p>\n

 The only thing it is our
\nduty to tell them is this, \u201cNow, you are of an age when your brain is in course
\nof preparation. It is being formed. Each new thing you study makes one more
\nlittle convolution in your brain. The more you study, the more you think, the
\nmore you reflect, the more you work, the more complex and complete does your
\nbrain become in its tiny convolutions. And as you are young, it is best done at
\nthis time. That is why it is common human practice to choose youth as the
\nperiod of learning, for it is infinitely easier.\u201d And it is obvious that until
\nthe child becomes at least a little conscious of itself, it must be subjected
\nto a certain rule, for it has not yet the capacity of choosing for itself. <\/span><\/p>\n

 That age is very
\nvariable; it depends on people, depends on each individual. But still, it is
\nunderstood that in the seven-year period between the age of seven and fourteen,
\none begins to reach the age of reason. If one is helped, one can become a
\nreasoning being between seven and fourteen. <\/span><\/p>\n

 Before seven there are
\ngeniuses <\/span>―<\/span> there are always geniuses, everywhere <\/span>―<\/span> but as a general rule the
\nchild is not conscious of itself and doesn\u2019t know why or how to do things. That
\nis the time to cultivate its attention, teach it to concentrate on what it
\ndoes, give it a small basis sufficient for it not to be entirely like a little
\nanimal, but to belong to the human race through an elementary intellectual
\ndevelopment.<\/span><\/p>\n

 After that, there is a
\nperiod of seven years during which it must be taught to choose <\/span>―<\/span> to choose what it wants to be.
\nIf <\/span><\/p>\n

\nPage – 180<\/span><\/p>\n

<\/p>\n
\n

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

it chooses to have a rich, complex,
\nwell-developed brain, powerful in its functioning, well, it must be taught to
\nwork; for it is by work, by reflection, study, analysis and so on that the
\nbrain is formed. At fourteen you are ready <\/span>―<\/span> or ought to be ready <\/span>―<\/span> to know what you want to be. <\/span><\/p>\n

 And so I say: if at about
\nthat age some children declare categorically, \u201cIntellectual growth does not
\ninterest me at all, I don\u2019t want to learn, I want to remain ignorant in the
\nordinary way of ignorance\u201d, I don\u2019t see by what right one could impose studies
\non them nor why it should be necessary to standardise them.<\/span><\/p>\n

 There are those who are
\nat the bottom and others who are at another level. There are people who may
\nhave very remarkable capacities and yet have no taste for intellectual growth.
\nOne may warn them that if they don\u2019t work, don\u2019t study, when they are grown up,
\nthey will perhaps feel embarrassed in front of others. But if that does not
\nmatter to them and they want to live a non-intellectual life, I believe one has
\nno right to compel them. That is my constant quarrel with the teachers of the
\nschool! They come and tell me: \u201cIf they don\u2019t work, when they are grown up they
\nwill be stupid and ignorant.\u201d I say: \u201cBut if it pleases them to be stupid and
\nignorant, what right have you to interfere?\u201d <\/span><\/p>\n

 One can\u2019t make knowledge
\nand intelligence compulsory. That\u2019s all. <\/span><\/p>\n

 Now, if you believe that
\nby abstaining from all effort and all study, you will become geniuses, and
\nsupramental geniuses at that, don\u2019t have any illusions, it won\u2019t happen to you.
\nFor even if you touch a higher light, through an inner aspiration or by a
\ndivine grace, you will have nothing in there, in your brain, to be able to
\nexpress it. So it will remain quite nebulous and won\u2019t in any way change your
\nouter life. But if it pleases you to be like this, nobody has the right to
\ncompel you to be otherwise. You must wait till you are sufficiently conscious
\nto be able to choose. <\/span><\/p>\n

\nPage – 181<\/span><\/p>\n

<\/p>\n
\n

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

Of course, there are people who at fourteen are yet like
\nchildren of five. But these <\/span>― <\/span>there\u2019s little hope for them. Especially those who have lived
\nhere. <\/span><\/p>\n

 Here\u2019s something then
\nwhich already changes your outlook on education completely. <\/span><\/p>\n

 Essentially, the only
\nthing<\/i><\/b> you should do assiduously is to teach them to know themselves and
\nchoose their own destiny, the path they will follow; to teach them to look at
\nthemselves, understand themselves and to will what they want to be. That is
\ninfinitely more important than teaching them what happened on earth in former
\ntimes, or even how the earth is built, or even indeed, all sorts of things
\nwhich are quite a necessary grounding if you want to live the ordinary life in
\nthe world, for if you don\u2019t know them, anyone will immediately put you down
\nintellectually: \u201cOh, he is an idiot, he knows nothing.\u201d <\/span><\/p>\n

 But still, at any age, if
\nyou are studious and have the will to do it, you can also take up books and
\nwork; you don\u2019t need to go to school for that. There are enough books in the
\nworld to teach you things. There are even many more books than necessary. You
\ncan exhaust all subjects simply by going there to Medhananda\u2019s, to the Library.
\nYou will have enough to fill you up to here!
\n(Gesture)<\/i><\/span> <\/span><\/p>\n

 But what is very
\nimportant is to know what you want. And for this a minimum of freedom is
\nnecessary. You must not be under a compulsion or an obligation. You must be
\nable to do things whole-heartedly. If you are lazy, well, you will know what it
\nmeans to be lazy\u2026 You know, in life idlers are obliged to work ten times more
\nthan others, for what they do they do badly, so they are obliged to do it
\nagain. But these are things one must learn by experience. They can\u2019t be
\ninstilled into you. <\/span><\/p>\n

 The mind, if not
\ncontrolled, is something wavering and imprecise. If one doesn\u2019t have the habit
\nof concentrating it upon something, it goes on wandering all the time. It goes
\non without a stop anywhere and wanders into a world of vagueness. And then,
\nwhen one wants to fix one\u2019s attention, it hurts! There is <\/span><\/p>\n

\nPage – 182<\/span><\/p>\n

<\/p>\n
\n

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

\na little effort there, like this: \u201cOh! how
\ntiring it is, it hurts!\u201d So one does not do it. And one lives in a kind of
\ncloud. And your head is like a cloud; it\u2019s like that, most brains are like
\nclouds: there is no precision, no exactitude, no clarity, it is hazy <\/span>―<\/span> vague and hazy. You have
\nimpressions rather than a knowledge of things. You live in an approximation,
\nand you can keep within you all sorts of contradictory ideas made up mostly of
\nimpressions, sensations, feelings, emotions <\/span>―<\/span> all sorts of things like that
\nwhich have very little to do with thought and\u2026 which are just vague ramblings. <\/span><\/p>\n

 But if you want to
\nsucceed in having a precise, concrete, clear, definite thought on a certain
\nsubject, you must make an effort, gather yourself together, hold yourself firm,
\nconcentrate. And the first time you do it, it literally hurts, it is tiring!
\nBut if you don\u2019t make a habit of it, all your life you will be living in a
\nstate of irresolution. And when it comes to practical things, when you are
\nfaced with <\/span>― <\/span>\u00a0<\/span>for, in spite of
\neverything, one is always faced with <\/span>―<\/span> a number of problems to solve,
\nof a very practical kind, well, instead of being able to take up the elements
\nof the problem, to put them all face to face, look at the question from every
\nside, and rising above and seeing the solution, instead of that you will be
\ntossed about in the swirls of something grey and uncertain, and it will be like
\nso many spiders running around in your head <\/span>―<\/span> but you won\u2019t succeed in
\ncatching the thing. <\/span><\/p>\n

 I am speaking of the
\nsimplest of problems, you know; I am not speaking of deciding the fate of the world
\nor humanity, or even of a country <\/span>―<\/span> nothing of the kind. I am speaking of the problems of your
\ndaily life, of every day. They become something quite woolly. <\/span><\/p>\n

 Well, it is to avoid this
\nthat you are told, when your brain is in course of being formed, \u201cInstead of
\nletting it be shaped by such habits and qualities, try to give it a little
\nexactitude, precision, capacity of concentration, of choosing, deciding,
\nputting things in order, try to use your reason.\u201d <\/span><\/p>\n

\nPage – 183<\/span><\/p>\n

<\/p>\n
\n

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

Of course, it is well understood
\nthat reason is not the supreme capacity of man and must be surpassed, but it is
\nquite obvious that if you don\u2019t have it, you will live an altogether incoherent
\nlife, you won\u2019t even know how to behave rationally. The least thing will upset
\nyou completely and you won\u2019t even know why, and still less how to remedy it.
\nWhile someone who has established within himself a state of active, clear
\nreasoning, can face attacks of all kinds, emotional attacks or any trials
\nwhatever; for life is entirely made up of these things <\/span>―<\/span> unpleasantness, vexations <\/span>― <\/span>which are small but
\nproportionate to the one who feels them, and so naturally felt by him as very
\nbig because they are proportionate to him. Well, reason can stand back a
\nlittle, look at all that, smile and say, \u201cOh! no, one must not make a fuss over
\nsuch a small thing.\u201d <\/span><\/p>\n

 If you do not have
\nreason, you will be like a cork on a stormy sea. I don\u2019t know if the cork
\nsuffers from its condition, but it does not seem to me a very happy one. <\/span><\/p>\n

 There, then. <\/span><\/p>\n

 Now, after having said
\nall this <\/span>―<\/span> and it\u2019s not just once I have told you this but several times I
\nthink, and I am ready to tell it to you again as many times as you like <\/span>―<\/span> after having said this, I
\nbelieve in leaving you entirely free to choose whether you want to be the cork
\non the stormy sea or whether you want to have a clear, precise perception and a
\nsufficient knowledge of things to be able to walk to <\/span>―<\/span> well, simply to where you want
\nto go. <\/span><\/p>\n

 For there is a clarity
\nthat\u2019s indispensable in order to be able even to follow the path one has
\nchosen. <\/span><\/p>\n

 I am not at all keen on
\nyour being scholars, far from it! For then one falls into the other extreme:
\none fills one\u2019s head with so many things that there is no longer any room for
\nthe higher light; but there is a minimum that is indispensable for not\u2026 well,
\nfor not being the cork. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, some say that our
\ngeneral inadequacy in studies <\/span><\/i><\/p>\n

\nPage – 184<\/span><\/p>\n

<\/p>\n
\n

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

comes from the fact that too
\nmuch stress is laid on games, physical education. Is this true?<\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Who said that? People who don\u2019t like physical education? Stiff
\nold teachers who can\u2019t do exercises any longer? These? <\/span>―<\/span> I am not asking for names! <\/span><\/p>\n

 Well, I don\u2019t think so. <\/span><\/p>\n

 You remember the first
\narticle Sri Aurobindo wrote in the Bulletin?<\/i><\/span> He answers these people
\nquite categorically. <\/span><\/p>\n

 I don\u2019t think it is that.
\nI am quite sure it is not that, I believe, rather <\/span>― <\/span>and I put all the blame on
\nmyself <\/span>―<\/span> that you have been given a fantastic freedom, my children; oh!
\nI don\u2019t think there is any other place in the world where children are so free.
\nAnd, indeed, it is very difficult to know how to make use of a freedom like
\nthat. <\/span><\/p>\n

 However, it was
\nworthwhile trying the experiment. You don\u2019t appreciate it because you don\u2019t know
\nhow it is when it is not like that; it seems quite natural to you. But it is
\nvery difficult to know how to organise one\u2019s own freedom oneself. Still, if you
\nwere to succeed in doing that, in giving yourself your own discipline <\/span>― <\/span>and for higher reasons, not in
\norder to pass exams, to make a career, please your teachers, win many prizes,
\nor all the ordinary reasons children have: in order not to be scolded, not to
\nbe punished, for all that; we leave out all those reasons <\/span>―<\/span> if you manage to impose a
\ndiscipline upon yourself <\/span>― <\/span>each one his own, there is no need to follow someone else\u2019s <\/span>―<\/span> a discipline simply because
\nyou want to progress and draw the best out of yourself, then\u2026 Oh! you will be
\nfar superior to those who follow the ordinary school disciplines. That is what
\nI wanted to try. Mind you, I don\u2019t say I have failed; I still have great hope
\nthat you will know how to profit by this unique opportunity. But all the same,
\nthere is something you must find out; it is the necessity of an inner
\ndiscipline. Without discipline you won\u2019t be able to get anywhere, without
\ndiscipline you can\u2019t even live the normal life of a normal man. But instead of
\nhaving
\n <\/span><\/p>\n

\nPage – 185<\/span><\/p>\n

<\/p>\n
\n

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

the conventional discipline of ordinary societies or ordinary
\ninstitutions, I would have liked and I still want you to have the discipline
\nyou set yourselves, for the love of perfection, your own perfection, the
\nperfection of your being.<\/span><\/p>\n

 But without that\u2026 Note
\nthat if one didn\u2019t discipline the body, one would not even be able to stand on
\ntwo legs, one would continue like a child on all fours. You could do nothing.
\nYou are obliged to discipline yourself; you could not live in society, you
\ncould not live at all, except all alone in the forest; and even then, I don\u2019t
\nquite know. It is absolutely indispensable, I have told you this I don\u2019t know
\nhow often. And because I have a very marked aversion for conventional
\ndisciplines, social and others, it does not mean that you must abstain from all
\ndiscipline. I would like everyone to find his own, in the sincerity of his
\ninner aspiration and the will to realise himself. <\/span><\/p>\n

 And so, the aim of all
\nthose who know, whether they are teachers, instructors or any others, the very
\npurpose of those who know, is to inform you, to help you. When you are in a
\nsituation which seems difficult to you, you put your problem and, from their
\npersonal experience, they can tell you, \u201cNo, it is like this or it is like
\nthat, and you must do this, you must try that.\u201d So, instead of forcing you to
\nabsorb theories, principles and so-called laws, and a more or less abstract
\nknowledge, they would be there to give you information about things, from the
\nmost material to the most spiritual, each one within his own province and
\naccording to his capacity.<\/span><\/p>\n

 It is quite obvious that
\nif you are thrown into the world without the least technical knowledge, you may
\ndo the most dangerous things. Take a child who knows nothing, the first thing
\nhe will do if he has any matches, for instance, is to burn himself. So, in that
\nfield, from the purely material point of view, it is good that there are people
\nwho know and who can inform you; for otherwise, if each one had to learn from
\nhis own experience, he would spend several lives learning the most
\nindispensable things. That is the usefulness, the true usefulness of teachers <\/span><\/p>\n

\nPage – 186<\/span><\/p>\n

<\/p>\n
\n

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

and instructors. They have learnt more or less by practice or
\nthrough a special study, and they can teach you those things it is
\nindispensable to know. That makes you save time, a lot of time. But that is
\ntheir only usefulness: to be able to answer questions. And, in fact, you should
\nhave a brain which is lively enough to ask questions. I don\u2019t know, but you
\nnever have anything to ask me or it is so seldom. But that shows a terrible
\nmental laziness!<\/span><\/p>\n

 At times I tell you,
\n\u201cDon\u2019t question, try to find out by yourselves certain inner things\u201d, that is
\nunderstood; but when I am here and tell you, \u201cHaven\u2019t you any questions to
\nask?\u201d<\/span>―<\/span> Silence\u2026. So, that proves that you have no mental curiosity.
\nAnd I don\u2019t ask you necessarily to put questions on what I have just read; I am
\nalways ready to answer any question whatsoever, asked by anyone. Well, I must
\nsay we are not very rich in questions! It is not often that I have an
\nopportunity of telling you something. <\/span><\/p>\n

 I hasten to tell you that
\nif you ask me technical questions on the sciences, physics or whatever, I could
\nvery well answer, \u201cI know nothing about it, study your books or ask your
\nteacher\u201d; but if you ask me questions in my field, I shall always answer you.<\/span><\/p>\n

 So, one last attempt: Has
\nanyone here a question to ask me?  <\/span><\/p>\n

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

Wonderful! (Mother
\nlaughs)<\/i><\/b> Well, that\u2019s all then. <\/span>
\n <\/span><\/p>\n

\nPage –
\n187<\/font><\/span><\/span><\/p>\n

<\/p>\n

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

13 June 1956     \u00a0\u201cAlready in the process of spiritualisation it [the spiritualised mind] will have begun to pass out of the brilliant poverty…<\/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-4548","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\/4548","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=4548"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4548\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4548"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4548"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4548"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}