{"id":4552,"date":"2013-07-13T01:56:48","date_gmt":"2013-07-13T01:56:48","guid":{"rendered":"http:\/\/localhost\/?p=4552"},"modified":"2013-07-13T01:56:48","modified_gmt":"2013-07-13T01:56:48","slug":"47-14-november-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\/47-14-november-1956-vol-08-questions-and-answers-volume-08","title":{"rendered":"-47_14 November 1956.htm"},"content":{"rendered":"\n\n
\n
\n


\n14 November 1956<\/font><\/span><\/b> <\/font><\/span><\/p>\n

 <\/span><\/p>\n

<\/p>\n

\n<\/span>
\nMother
\nfinishes reading Part One of The Syn<\/font><\/span><\/span><\/b><\/font><\/p>\n

<\/p>\n

\n<\/span>
\nthesis
\nof Yoga. <\/font><\/span> <\/span><\/b><\/font><\/p>\n

 <\/span><\/p>\n

Now we have
\nfinished. Do you have something to ask about this subject, in conclusion? What
\nare your reflections? Your comments? <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

All right. What effect has this had on you? Has it helped you, did
\nyou have the impression that it put you on the way, that it gave you the key of
\nthe discovery? <\/span><\/p>\n

Didn’t you think anything? Didn’t you feel anything, experience
\nanything? You did not\u2026did you listen? <\/span><\/p>\n

\u00a0<\/span><\/span><\/p>\n

(Long silence)<\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Now the last question; if you do not answer, we won’t talk about
\nit any more: Did this make you want to do yoga or not? <\/span><\/p>\n

(Mother looks around.)<\/span><\/i><\/b> A nod of
\nthe head but, all the same, that’s something. <\/span><\/p>\n

Yes or no? A little, much, not at all?…So
\n(turning to a child)<\/i><\/span> it
\nis your turn to speak. Has it made you want to do yoga or not? <\/span><\/p>\n

 <\/span><\/p>\n

There were chapters<\/span><\/i><\/b> \u2014 <\/span><\/b>
\nwhen I read
\nand understood it well, then I felt a great aspiration. But at other times\u2026<\/span><\/i><\/p>\n

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

 <\/span><\/p>\n

Why? Because
\nyou did not follow or because there was no response?<\/span><\/p>\n

 <\/span><\/p>\n

\nI think sometimes because I did not follow and some<\/span>times because I did not concentrate properly. <\/span><\/i><\/b><\/p>\n

\nPage – 347<\/span><\/p>\n

<\/p>\n
\n

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

Has anyone
\nelse anything to say? <\/span><\/p>\n

 <\/span><\/p>\n

Mother, when you read, it gives a great encouragement to do yoga,
\nbut when one tries to visualise the effort that must be put in, one doesn’t
\nhave much confidence in oneself<\/span><\/i><\/b>. <\/span><\/p>\n

 <\/span><\/p>\n

When I read
\nit is all right and then it burns out!…Then I must read to you about that
\nvery often in order to re-light the spark! <\/span><\/p>\n

Very well, next time we shall take
\nThoughts and Glimpses<\/span>. <\/span><\/p>\n

Is that all? Has anyone a question to ask on the subject? <\/span><\/p>\n

 <\/span><\/p>\n

Mother, how can one conquer the desire to appear good in the eyes
\nof others? <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

Oh, Lord!<\/span>…<\/font><\/span>To appear good in others’ eyes, to have public approval? Is that
\nit? <\/span><\/p>\n

First, the best way is to ask oneself why one values others’
\napproval. For what particular reason, because there are many reasons\u2026<\/span>.<\/span>If
\nyou have a career and your career depends on the good opinion others have of
\nyou, then that’s a utilitarian reason. If you have a little, or much, vanity
\nand like <\/span>com<\/span>pliments, that’s another reason. If you attach great value to
\nothers’ opinion of you because you feel they are wiser or more enlightened or
\nhave more knowledge, that’s yet another reason. There are many others still,
\nbut these are the three chief reasons: utility, vanity<\/span> \u2014 <\/span>usually this is the strongest<\/span> \u2014 <\/span>and
\nprogress. <\/span><\/p>\n

Naturally, when it is a reason of progress, the attitude is not
\nquite the same, for instead of trying to make a good impression, one must first
\nendeavour to know the impression one is actually making, in all humility, in
\norder to profit by the lesson this gives. That is quite rare, and in fact, if
\none isn’t too na<\/span>\u00ef<\/span>ve, one usually attaches importance only to the opinion of those
\nwho have more
\n <\/span><\/p>\n

\nPage – 348<\/span><\/p>\n

<\/p>\n
\n

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

experience,
\nmore knowledge and more wisdom than oneself. And so that leads us straight to
\none of the best methods of cure. It is precisely to come to understand that the
\nopinion of those who are as ignorant and blind as ourselves cannot have a very
\ngreat value for us from the point of view of the deeper reality and the will to
\nprogress, and so one stops attaching much importance to that.<\/span><\/p>\n

Finally, if one is sincere one desires no other approval except
\nthat of one’s teacher or one’s guru or of the Divine Himself. And that’s the
\nfirst step towards a total cure of this little weakness of wishing to make a
\ngood impression on people. Now, if the movement comes from a motive of utility,
\nthe one I spoke of first, the question does not arise here, for here we do not
\ndepend upon the opinion others have of us, either for living or for our
\ndevelopment. So there remains the most frequent instance, the one most
\ndifficult to cure: that kind of small, very foolish vanity which makes you like
\nto be <\/span>com<\/span>plimented and dislike being criticised. So the best way is to look
\nat yourself, to see how very ridiculous you are, how petty, paltry, stupid and
\nall that, to laugh a little at yourself and resolve to do without the <\/span>com<\/span>pliments of others. <\/span><\/p>\n

That is all I have to offer. <\/span><\/p>\n

It is obvious that if it is a matter of yoga, of yogic discipline,
\nan indispensable preliminary condition is to free oneself from this little
\nstupidity of wanting to be appreciated by others. That is not the first step on
\nthe path, it is one of the first steps in the preparation for being able to
\nenter on the path. For so long as one needs to be appreciated and <\/span>com<\/span>plimented, one is a slavish being and a deplorable weakling. <\/span><\/p>\n

Indeed, it is better not to care at all about what others think of
\nyou, whether it is good or bad. But in any case, before reaching this stage, it
\nwould be less ridiculous to try to find out the impression you make on others
\nsimply by taking them as a mirror in which you see your reflection more exactly
\nthan in your own consciousness which is always over-indulgent to all your
\n <\/span><\/p>\n

\nPage – 349<\/span><\/p>\n

<\/p>\n
\n

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

weakness, blindness, passions, ignorance. There is always quite a
\ncharming and pleasant mental explanation to give you a good impression of
\nyourself. But to conclude, when you have the chance of getting information
\nthat’s a little more trustworthy and reliable about the condition you are in,
\nit is better not to ask the opinion of others, but only to refer all to the
\nvision of the guru. If you really want to progress, this is the surest path.<\/span><\/p>\n

There we are. Is that all? <\/span><\/p>\n

 <\/span><\/p>\n

Mother, I had a question. The control of one’s own movements and
\nthe control of the vast life around oneself<\/span><\/i><\/b> \u2014 <\/span><\/b>
\nare these
\ninterdependent or independent? <\/span><\/i>
\n<\/p>\n

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

 <\/span><\/p>\n

Self-control
\nand the control of what surrounds you?… That depends on your standpoint. The
\npolice superintendent, for instance, has a certain control over the
\ncircumstances around him, but he doesn’t usually have much self-control! (Laughter<\/i><\/b>)
\n<\/span><\/p>\n

What exactly do you want to know? <\/span><\/p>\n

 <\/span><\/p>\n

To understand the meaning of \u201ccontrol over the vast life around
\nit.\u201d\u00b9 <\/span><\/p>\n

 <\/span><\/p>\n

Oh! it is a
\nphrase from the book! <\/span><\/p>\n

It is quite obvious that one must first begin by self-control,
\notherwise one has no effect on the surroundings except to increase the
\nconfusion. <\/span><\/p>\n

 <\/span><\/p>\n

To give an example, Vivekananda had no control over his own anger,
\nbut he had great control over the life around him.<\/span><\/i><\/b> <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 It is thus by an integralisation of our
\ndivided being that the Divine Shakti in the Yoga will proceed to its object;
\nfor liberation, perfection, mastery are dependent on this integralisation,
\nsince the little wave on the surface cannot control its own movement, much less
\nhave any true control over the vast life around it.\u201d <\/font> <\/span>
\n<\/b><\/font><\/p>\n

\n
\n\u00a0<\/font><\/span>(The Synthesis of Yoga, p.
\n172}<\/font><\/span> <\/span><\/b><\/p>\n

\nPage – 350<\/span><\/p>\n

<\/p>\n
\n

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

This is the
\nfirst time I’ve heard that. He had no control over his anger? Who told you that
\nstory? <\/span><\/p>\n

 <\/span><\/p>\n

It is in his biography. <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

Did he say
\nit himself? Is it authentic, this story? <\/span><\/p>\n

 <\/span><\/p>\n

(Another disciple)<\/span><\/i><\/b> Yes,
\nsometimes he used to get carried away. <\/span><\/p>\n

 <\/span><\/p>\n

But he knew
\nit himself? <\/span><\/p>\n

 <\/span><\/p>\n

Yes, he knew it. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Anyway, he
\ndid not have a \u201cgreat control\u201d over his surroundings: he had a great influence,
\nwhich is something very different. One can’t control outer matter if one does
\nnot control inner matter, for they are the same thing. But he had an influence,
\nwhich is quite different. It is not a mastery, it is an influence. That is, he
\ncould awaken certain movements in others, but he could not control them, it was
\nthey who had to control themselves with the awakening, it was not<\/span> \u2014 <\/span>I say \u201che\u201d, it can be anyone you see, it is a general rule.<\/span><\/p>\n

Besides, it is childishly simple, for mastery means the knowledge
\nof handling certain vibrations; if you know how to handle these vibrations you
\nhave the mastery. The best field of experimentation is yourself: first you have
\nthe control in yourself and once you have it in yourself you can transmit the
\nvibration to others, to the extent you are capable of identifying yourself with
\nthem and of thus creating this vibration in them. And if you cannot handle a
\nvibration in yourself, you don’t even know the procedure; you don’t even know
\nwhat to do, so how can you manipulate it in others? You may encourage them by
\nwords, by an influence over them, to do what is needed to learn self-control,
\nbut you cannot control them directly. <\/span><\/p>\n

\nPage – 351<\/span><\/p>\n

<\/p>\n
\n

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

\nTo control something, a movement, is simply to replace by one’s
\npresence, without words or explanations, the bad vibration by the true one.
\nThis is what constitutes the power of mastery. It does not lie in speaking, in
\nexplaining; with words and explanations and even a certain emanation of force,
\nyou may have an influence on someone, but you do not control his movement. The
\ncontrol of the movement is the capacity to oppose the vibration of this
\nmovement by a stronger, truer vibration which can stop the other one\u2026 I could
\ngive you an example, you know, a very easy one. Two people are arguing in front
\nof you; not only are they arguing, but they are on the point of <\/span>com<\/span>ing to blows; so you explain to them that this is not the thing to
\ndo, you give them good reasons for stopping and they come to a stop. You will
\nhave had an influence on them. But if you simply stand before them and look at
\nthem and send out a vibration of peace, calm, quietude, without saying a word,
\nwithout any explanation, the other vibration will no longer be able to last, it
\nwill fall away of itself. That is mastery.<\/span><\/p>\n

The same thing applies to the cure of ignorance. If you need words
\nto explain something, that is not true knowledge. If I have to say all that I
\ndo say for you to understand me, that is not mastery, it is simply that I am
\nable to exercise an influence on your intelligence and help you to understand
\nand awaken in you the desire to know and discipline yourselves, etc. But if by
\nlooking at you, without saying anything I am not able to make the light enter
\ninto you, the light which will make you understand, I won’t have mastered the
\nmovement or the state of ignorance. Do you understand this?<\/span><\/p>\n

So I can tell you with certainty that at least in this matter, if
\nit is historically correct that Vivekananda had movements of anger which he
\ncould not control, that is, that he was carried away either in word or action,
\nwell, in this matter he was incapable of controlling those around him. He could
\nonly awaken similar vibrations in them, and so probably justify their weakness
\nas regards this. He could say to them in so many words
\n <\/span><\/p>\n

\nPage – 352<\/span><\/p>\n

<\/p>\n
\n

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

\u201cAbove all,
\ndon’t fly into a temper\u201d, but that is no use at all. It is the eternal \u201cDo what
\nI say, not what I do.\u201d But that has no effect.<\/span><\/p>\n

 <\/span><\/p>\n

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

Mother, the problem comes up in our class. <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

Oh! oh! you
\nget into a temper with your students? (Laughter) <\/i><\/span><\/span><\/p>\n

 <\/span><\/p>\n

To control and discipline them, what should one do if one has no
\nself-control? <\/span><\/i><\/b>
\n
\n <\/span><\/i><\/b><\/p>\n

Then one
\ncan’t! (Laughter) <\/i><\/span><\/span>
\n <\/span><\/p>\n

But the way you describe it, this control will take a whole
\nlifetime! <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

Oh! what a
\npity! (Laughter)<\/i><\/span> <\/span><\/p>\n

But how can you hope\u2026Let us see, you have an indisciplined,
\ndisobedient, insolent pupil; well, that represents a certain vibration in the
\natmosphere which, besides, is unfortunately very contagious; but if you
\nyourself do not have within you the opposite vibration, the vibration of
\ndiscipline, order, humility, of a quietude and peace which nothing can disturb,
\nhow do you expect to have any influence? You are going to tell him that this
\nshould not be done?<\/span> \u2014 <\/span>Either that will make things worse or he
\nwill make fun of you!<\/span> <\/span><\/p>\n

Usually\u2026<\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

And if by
\nchance you don’t have any control yourself and bee angry, then it’s finished!
\nYou lose for ever all possibility of exercising any authority over your
\nstudents. <\/span><\/p>\n

Teachers who are not perfectly calm, who do not have an
\n <\/span><\/p>\n

\nPage – 353<\/span><\/p>\n

<\/p>\n
\n

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

endurance
\nthat never fails, and a quietude which nothing can disturb, who have no
\nself-respect<\/span>
\n\u2014 <\/span>those who are like that will get nowhere. One
\nmust be a saint and a hero to be a good teacher. One must be a great yogi to be
\na good teacher. One must have a perfect attitude to be able to exact a perfect
\nattitude from the students. You cannot ask anyone to do what you don’t do
\nyourself. That is a rule. So look at the difference between what is and what
\nought to be, and you will be able to estimate the extent of your failure in
\nclass.<\/span><\/p>\n

That is all I can offer you. <\/span><\/p>\n

And I may add, since there’s the occasion for it: we ask many
\nstudents here when they grow up and know something, to teach others. There are
\nsome, I believe, who understand why; but there are also others who think it is
\nbecause it is good to serve in some way or other and that teachers are needed
\nand we are happy to have them. But I tell you<\/span> \u2014 <\/span>for
\nit is a fact<\/span>
\n\u2014 <\/span>that I have never asked anyone educated
\nhere to give lessons without seeing that this would be for him the best way of
\ndisciplining himself, of learning better what he is to teach and of reaching an
\ninner perfection he would never have if he were not a teacher and had not this
\nopportunity of disciplining himself, which is
\nexceptionally<\/i><\/span> severe.
\nThose who succeed as teachers here<\/span> \u2014 <\/span>I don’t mean
\nan outer, artificial and superficial success, but being truly good teachers<\/span> \u2014 <\/span>this means that they are capable of making an inner progress of
\nimpersonalisation, of eliminating their egoism, controlling their movements,
\ncapable of a clear-sightedness, an understanding of others and a never-failing
\npatience.<\/span><\/p>\n

If you go through that discipline and succeed, well, you have not
\nwasted your time here. <\/span><\/p>\n

And I ask all those who accept to give lessons, to accept it in
\nthat spirit. It is all very well to be kind and do some service and be useful;
\nthat is good of course, a very good thing; but it is only one aspect and
\nperhaps the least important aspect of the problem. The most important one is
\nthat it is a Grace given to
\n <\/span><\/p>\n

\nPage – 354<\/span><\/p>\n

<\/p>\n
\n

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

you so that
\nyou can achieve self-control, an understanding of the subject and of others which
\nyou could never have acquired but for this opportunity.<\/span><\/p>\n

And if you have not benefited from this all these years you have
\nbeen teaching others, it means that you have at the very least wasted half your
\ntime. <\/span><\/p>\n

 <\/span><\/p>\n

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

Is that all? Convinced? You are going to set to work! <\/span><\/p>\n

 <\/span><\/p>\n

(Another disciple)<\/span><\/i><\/b> Mother,
\nwhat you have said concerns each teacher, his inner attitude. <\/i><\/b><\/span>
\n
\n <\/span><\/i><\/b><\/p>\n

Yes. <\/span>\n<\/p>\n

\n <\/span><\/p>\n

            But<\/i> concerning the outer organisation of the school, how do you want it to
\nbe done?<\/i><\/span><\/span> \u2014 <\/span>because at the moment there
\nare many disputes among the teachers. <\/span><\/i><\/span><\/p>\n

 <\/span><\/i><\/b><\/p>\n

Disputes!
\nNot too many, I hope! <\/span>
\n <\/span><\/p>\n

Discussions.\u00a0 <\/span>(Laughter) <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

How do I
\nwant it? <\/span><\/p>\n

I can tell you things in general, you see, but the details of the
\norganisation<\/span>…
\n<\/span>What is your problem? <\/span><\/p>\n

 <\/span><\/p>\n

             So far what you have said about the University\u00b9 consists of
\ngeneral ideas, but what about the details? <\/span><\/i><\/b>
\n
\n <\/span><\/i><\/b><\/p>\n

Yes. <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9The Ashram School was originally named
\nSri Aurobindo International University Centre; later the name was changed to
\nSri Aurobindo International Centre of Education.<\/font><\/span><\/b><\/font> <\/font><\/span><\/b><\/font><\/p>\n

\nPage – 355<\/span><\/p>\n

<\/p>\n
\n

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

There are many differences of opinion; so what is the true way you
\nwant us to follow? <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

But excuse
\nme, first you must tell me from what point of view. \u201cOrganisation\u201d is very
\nvague, isn’t it? If it is about the courses of study, that’s quite a formidable
\nsubject which can’t be settled just like that. If it is the method of teaching,
\nthat is something quite personal<\/span> \u2014 <\/span>personal in
\nboth cases. The general plan is easy, that is, it has been given quite clearly;
\nbut unless you give me an instance about which, let us say, there is some
\ndiscussion and different opinions\u2026<\/span><\/p>\n

 <\/span><\/p>\n

For example, let us take one point, Mother. You have said that the
\nstudent must be given full freedom. Now, some interpret this as meaning that there
\nshould be no fixed classes, for the student should be left free to do what he
\nlikes, to come to the class or not as he likes, etc. So in this case, there
\nshould not be fixed hours for each class. And in this case the organisation
\nbecomes very complicated<\/span> \u2014 <\/span>how to arrange the
\nclasses?<\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

Quite
\nimpossible! But when did I say that the student must be left free to come or
\nnot?…<\/span><\/p>\n

Excuse me, you must not confuse things. I have said and I repeat
\nthat if a student feels quite alien to a subject, for example, if a student
\nfeels he has an ability for literature and poetry and has a distaste or at
\nleast an indifference for mathematics, if he tells me, \u201cI prefer not to follow
\nthe mathematics course\u201d, I can’t tell him, \u201cNo, it is absolutely necessary to
\ngo to it.\u201d But if a student has decided to follow a class, it is an
\nabsolutely\u00a0 <\/span>
\nelementary<\/i><\/span> discipline
\nthat he follows it, goes to it regularly and behaves himself properly there;
\notherwise he is altogether unworthy<\/i><\/span> of going to school. I have never encouraged
\nanyone to roam about during class-hours and to come one day and be absent the <\/span><\/p>\n

\nPage – 356<\/span><\/p>\n

<\/p>\n
\n

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

next, never,
\nfor, to begin with, if he can’t submit to this quite elementary discipline, he
\nwill never acquire the least control over himself, he will always be the slave
\nof all his impulses and all his fancies. <\/span><\/p>\n

If you don’t want to study a certain branch of knowledge, that is
\nall right, no one can <\/span>com<\/span>pel you to do it; but if you decide to do
\nsomething<\/span>
\n\u2014 <\/span>anything in life, if you decide to do a
\nthing<\/span>
\n\u2014 <\/span>you must do it
\nhonestly<\/span>,<\/b><\/i> with
\ndiscipline, regularity and method. And without whims. I have never approved of
\nanyone being the plaything of his own impulses and fancies, never, and you will
\nnever be able to have that from me, for then one is no longer a human being,
\none is an animal. So, here is one of the questions quite settled, without any
\ndiscussion.<\/span><\/p>\n

Now, another problem? <\/span><\/p>\n

 <\/span><\/p>\n

That will be for next time!\u00a0
\n<\/span>(Laughter) <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Good. Let us
\nkeep it for another time. We shall stop here. <\/span><\/p>\n

\nPage – 357<\/span><\/p>\n

<\/p>\n

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

14 November 1956    Mother finishes reading Part One of The Syn thesis of Yoga.   Now we have finished. Do you have 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-4552","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\/4552","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=4552"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4552\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4552"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4552"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4552"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}