{"id":618,"date":"2013-07-13T01:29:15","date_gmt":"2013-07-13T01:29:15","guid":{"rendered":"http:\/\/localhost\/?p=618"},"modified":"2013-07-13T01:29:15","modified_gmt":"2013-07-13T01:29:15","slug":"23-the-problem-of-life-vol-18-the-life-divine-volume-18","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/18-the-life-divine-volume-18\/23-the-problem-of-life-vol-18-the-life-divine-volume-18","title":{"rendered":"-23_The Problem of Life .htm"},"content":{"rendered":"\n\n
\n


\nC<\/font>HAPTER<\/font> 
\nXXII<\/p>\n

<\/font><\/b><\/p>\n

\nThe Problem of Life<\/font><\/p>\n

<\/font><\/b><\/p>\n

 <\/p>\n

\nThis it is that is called the universal Life.
\n<\/font><\/p>\n

\n                                                                        Taittiriya Upanishad.<\/font>\u00b9
\n<\/font><\/p>\n

The Lord is seated in the heart of all beings turning all beings <\/font><\/p>\n

mounted upon a machine by his Maya.<\/font><\/p>\n

\n                                                                                                Gita.<\/font>\u00b2<\/font><\/p>\n

\n

\n<\/div>\n

\n<\/p>\n

He who knows the Truth, the Knowledge, the Infinity that is <\/font><\/p>\n

Brahman shall enjoy with the all-wise Brahman all objects
\nof <\/font><\/p>\n

desire. <\/font><\/p>\n

\n                                                                        Taittiriya Upanishad.<\/font>\u00b3
\n<\/font><\/p>\n

\n <\/p>\n

    L<\/font><\/b>IFE<\/font> <\/font>is, we have seen, the putting forth, under certain cosmic circumstances, of a Conscious-Force which is in its own
\nnature infinite, absolute, untrammelled, inalienably possessed of its own unity and bliss, the Conscious-Force of
\nSachchidananda. The central circumstance of this cosmic process, in so far as it differs in its appearances from the purity of
\nthe infinite Existence and the self-possession of the undivided Energy, is the dividing faculty of the Mind obscured by
\nignorance. There results from this divided action of an undivided Force the apparition of dualities, oppositions, seeming
\ndenials of the nature of Sachchidananda which exist as an abiding reality for the mind, but only as a phenomenon
\nmisrepresenting a manifold Reality for the divine cosmic Consciousness concealed behind the veil of mind. Hence the world
\ntakes on the appearance of a clash of opposing truths each seeking to fulfil itself, each having the right to fulfilment,
\nand therefore of a mass of problems and mysteries which have to be solved
\nbecause behind all this confusion there is the hidden Truth and unity pressing
\nfor the solution and by the solution for its own unveiled manifestation in the
\nworld. <\/p>\n

     This solution has to be sought by
\nthe mind, but not by the mind alone; it has to be a solution in Life, in act of
\nbeing as well as in consciousness of being. Consciousness as Force has created
\nthe world-movement and its problems; consciousness as Force has to solve the
\nproblems it has created and carry the world- <\/p>\n

 <\/p>\n

     
\n\u00b9<\/font><\/font>
\nII. 3.   \u00b2<\/font> XVIII. 61.
\n\u00b3<\/font>II. 1.<\/font><\/p>\n

\nPage-207<\/p>\n

<\/font><\/p>\n

\n

movement to the inevitable fulfilment of its secret
\nsense and evolving Truth. But this Life has taken successively three
\nappearances. The first is material,—a submerged consciousness is
\nconcealed in its own superficial expressive action and
\nrepresentative forms of force; for the consciousness itself disappears
\nfrom view in the act and is lost in the form. The
\nsecond is vital,—an emerging consciousness is half-apparent as power of
\nlife and process of the growth, activity and decay
\nof form, it is half-delivered out of its original imprisonment, it has
\nbecome vibrant in power, as vital craving and satisfaction
\nor repulsion, but at first not at all and then only imperfectly vibrant
\nin light as knowledge of its own self-existence and its
\nenvironment. The third is mental,—an emerged consciousness reflects
\nfact of life as mental sense and responsive
\nperception and idea while as new idea it tries to become fact of life,
\nmodifies the internal and attempts to modify
\nconformably the external existence of the being. Here, in mind,
\nconsciousness is delivered out of its imprisonment in the act
\nand form of its own force; but it is not yet master of the act and form
\nbecause it has emerged as an individual consciousness
\nand is aware therefore only of a fragmentary movement of its own total
\nactivities.<\/p>\n

     
\nThe whole crux and difficulty of human life lies here. Man is this
\nmental being, this mental consciousness working as
\nmental force, aware in a way of the universal force and life of which
\nhe is part but, because he has not knowledge of its
\nuniversality or even of the totality of his own being, unable to deal
\neither with life in general or with his own life in a really
\neffective and victorious movement of mastery. He seeks to know Matter
\nin order to be master of the material environment,
\nto know Life in order to be master of the vital existence, to know Mind
\nin order to be master of the great obscure movement
\nof mentality in which he is not only a jet of light of
\nself-consciousness like the animal, but also more and more a flame of
\ngrowing knowledge. Thus he seeks to know himself in order to be master
\nof himself, to know the world in order to be
\nmaster of the world. This is the urge of Existence in him, the
\nnecessity of the Consciousness he is, the impulsion of the
\nForce that is his life, the secret will of Sachchidananda appearing as
\nthe individual in a world in which He\n<\/p>\n

\nPage-208<\/font><\/p>\n

\n

expresses and yet seems to deny Himself. To find the conditions under which this inner impulsion is satisfied is the problem
\nman must strive always to resolve and to that he is compelled by the very nature of his own existence and by the Deity
\nseated within him; and until the problem is solved, the impulse satisfied, the human race cannot rest from its labour. Either
\nman must fulfil himself by satisfying the Divine within him or he must produce out of himself a new and greater being who
\nwill be more capable of satisfying it. He must either himself become a divine humanity or give place to Superman.\n<\/p>\n

     This results from the very
\nlogic of things because, the mental consciousness of man not being the
\ncompletely illumined
\nconsciousness entirely emerged out of the obscuration of Matter but
\nonly a progressive term in the great emergence, the line
\nof evolutionary creation in which he has appeared cannot stop where he
\nnow is, but must go either beyond its present term
\nin him or else beyond him if he himself has not the force to go
\nforward. Mental idea trying to become fact of life must pass
\non till it becomes the whole Truth of existence delivering itself out
\nof its successive wrappings, revealed and progressively
\nfulfilled in light of consciousness and joyously fulfilled in power;
\nfor in and through these two terms of power and light
\nExistence manifests itself, because existence is in its nature
\nConsciousness and Force: but the third term in which these, its
\ntwo constituents, meet, become one and are ultimately fulfilled, is
\nsatisfied Delight of self-existence. For an evolving life like
\nours this inevitable culmination must necessarily mean the finding of
\nthe self that was contained in the seed of its own birth
\nand, with that self-finding, the complete working out of the
\npotentialities deposited in the movement of Conscious-Force
\nfrom which this life took its rise. The potentiality thus contained in
\nour human existence is Sachchidananda realising Himself
\nin a certain harmony and unification of the individual life and the
\nuniversal so that mankind shall express in a common
\nconsciousness, common movement of power, common delight the
\ntranscendent Something which has cast itself into this
\nform of things. <\/p>\n

    All
\nlife depends for its nature on the fundamental poise of its own
\nconstituting consciousness; for as the Consciousness
\nis,<\/p>\n

\n Page-209<\/p>\n

<\/font><\/p>\n

\n

so will the Force be. Where the Consciousness is
\ninfinite, one, transcendent of its acts and forms even while embracing
\nand
\ninforming, organising and executing them, as is the consciousness of
\nSachchidananda, so will be the Force, infinite in its
\nscope, one in its works, transcendent in its power and self-knowledge.
\nWhere the Consciousness is like that of material
\nNature, submerged, self-oblivious, driving along in the drift of its
\nown Force without seeming to know it, even though by the
\nvery nature of the eternal relation between the two terms it really
\ndetermines the drift which drives it, so will be the Force: it
\nwill be a monstrous movement of the Inert and Inconscient, unaware of
\nwhat it contains, seeming mechanically to fulfil itself
\nby a sort of inexorable accident, an inevitably happy chance, even
\nwhile all the while it really obeys faultlessly the law of the
\nRight and Truth fixed for it by the will of the supernal
\nConscious-Being concealed within its movement. Where the
\nConsciousness is divided in itself, as in Mind, limiting itself in
\nvarious centres, setting each to fulfil itself without knowledge
\nof what is in other centres and of its relation to others, aware of
\nthings and forces in their apparent division and opposition to
\neach other but not in their real unity, such will be the Force: it will
\nbe a life like that we are and see around us; it will be a
\nclash and intertwining of individual lives seeking each its own
\nfulfilment without knowing its relation to others, a conflict and
\ndifficult accommodation of divided and opposing or differing forces
\nand, in the mentality, a mixing, a shock and wrestle and
\ninsecure combination of divided and opposing or divergent ideas which
\ncannot arrive at the knowledge of their necessity to
\neach other or grasp their place as elements of that Unity behind which
\nis expressing itself through them and in which their
\ndiscords must cease. But where the Consciousness is in possession of
\nboth the diversity and the unity and the latter contains
\nand governs the former, where it is aware at once of the Law, Truth and
\nRight of the All and the Law, Truth and Right of
\nthe individual and the two become consciously harmonised in a mutual
\nunity, where the whole nature of the consciousness is
\nthe One knowing itself as the Many and the Many knowing themselves as
\nthe One, there the Force also will be of the same
\nnature: it will be a Life that consciously obeys\n<\/p>\n

\nPage-210<\/p>\n

<\/font><\/p>\n

\n

the law of Unity and yet fulfils each thing in the
\ndiversity according to its proper rule and function; it will be a life
\nin which
\nall the individuals live at once in themselves and in each other as one
\nconscious Being in many souls, one power of
\nConsciousness in many minds, one joy of Force working in many lives,
\none reality of Delight fulfilling itself in many hearts
\nand bodies.\n<\/p>\n

     The first of these four
\npositions, the source of all this progressive relation between
\nConsciousness and Force, is their
\npoise in the being of Sachchidananda where they are one; for there the
\nForce is consciousness of being working itself out
\nwithout ever ceasing to be consciousness and the Consciousness is
\nsimilarly luminous Force of being eternally aware of
\nitself and of its own Delight and never ceasing to be this power of
\nutter light and self-possession. The second relation is that
\nof material Nature; it is the poise of being in the material universe
\nwhich is the great denial of Sachchidananda by Himself:
\nfor here there is the utter apparent separation of Force from
\nConsciousness, the specious miracle of the all-governing and
\ninfallible Inconscient which is only the mask but which modern
\nknowledge has mistaken for the real face of the cosmic
\nDeity. The third relation is the poise of being in Mind and in the Life
\nwhich we see emerging out of this denial, bewildered
\nby it, struggling—without any possibility of cessation by submission,
\nbut also without any clear knowledge or instinct of a
\nvictorious solution—against the thousand and one problems involved in
\nthis perplexing apparition of man the half-potent
\nconscient being out of the omnipotent Inconscience of the material
\nuniverse. The fourth relation is the poise of being in
\nSupermind: it is the fulfilled existence which will eventually solve
\nall this complex problem created by the partial affirmation
\nemerging out of the total denial; and it must needs solve it in the
\nonly possible way, by the complete affirmation fulfilling all
\nthat was secretly there contained in potentiality and intended in fact
\nof evolution behind the mask of the great denial. That is
\nthe real life of the real Man towards which this partial life and
\npartial unfulfilled manhood is striving forward with a perfect
\nknowledge and guidance in the so-called Inconscient within us, but in
\nour conscient parts with only a dim and struggling
\nprevision, with fragments of realisation, with glimpses of the ideal,
\nwith flashes\n<\/p>\n

\nPage-211<\/p>\n

<\/font><\/p>\n

\n

of revelation and inspiration in the poet and the prophet, the seer and the transcendentalist, the mystic and the thinker, the
\ngreat intellects and the great souls of humanity.\n<\/p>\n

     From the data we have now
\nbefore us we can see that the difficulties which arise from the
\nimperfect poise of
\nConsciousness and Force in man in his present status of mind and life
\nare principally three. First, he is aware only of a small
\npart of his own being: his surface mentality, his surface life, his
\nsurface physical being is all that he knows and he does not
\nknow even all of that; below is the occult surge of his subconscious
\nand his subliminal mind, his subconscious and his
\nsubliminal life-impulses, his subconscious corporeality, all that large
\npart of himself which he does not know and cannot
\ngovern, but which rather knows and governs him. For, existence and
\nconsciousness and force being one, we can only have
\nsome real power over so much of our existence as we are identified with
\nby self-awareness; the rest must be governed by
\nits own consciousness which is subliminal to our surface mind and life
\nand body. And yet, the two being one movement and
\nnot two separate movements, the larger and more potent part of
\nourselves must govern and determine in the mass the
\nsmaller and less powerful; therefore we are governed by the
\nsubconscient and subliminal even in our conscious existence
\nand in our very self-mastery and self-direction we are only instruments
\nof what seems to us the Inconscient within us.\n<\/p>\n

     This is what the old wisdom
\nmeant when it said that man imagines himself to be the doer of the work
\nby his free will,
\nbut in reality Nature determines all his works and even the wise are
\ncompelled to follow their own Nature. But since Nature
\nis the creative force of consciousness of the Being within us who is
\nmasked by His own inverse movement and apparent
\ndenial of Himself, they called that inverse creative movement of His
\nconsciousness the Maya or Illusion-power of the Lord
\nand said that all existences are turned as upon a machine through His
\nMaya by the Lord seated within the heart of all
\nexistences. It is evident then that only by man so far exceeding mind
\nas to become one in self-awareness with the Lord can
\nhe become master of his own being. And since this is not possible in
\nthe inconscience or in the subconscient itself, since
\nprofit cannot come by plunging down<\/p>\n

\n Page-212<\/p>\n

<\/font><\/p>\n

\n

into our depths back towards the Inconscient, it can only be by going inward where the Lord is seated and by ascending into
\nthat which is still superconscient to us, into the Supermind, that this unity can be wholly established. For there in the higher
\nand divine Maya is the conscious knowledge, in its law and truth, of that which works in the subconscient by the lower
\nMaya under the conditions of the Denial which seeks to become the Affirmation. For this lower Nature works out what is
\nwilled and known in that higher Nature. The Illusion-Power of the divine knowledge in the world which creates appearances
\nis governed by the Truth-Power of the same knowledge which knows the truth behind the appearances and keeps ready for
\nus the Affirmation towards which they are working. The partial and apparent Man here will find there the perfect and real
\nMan capable of an entirely self-aware being by his full unity with that Self-existent who is the omniscient lord of His own
\ncosmic evolution and procession.<\/p>\n

     
\nThe second difficulty is that man is separated in his mind, his life, his body from the universal and therefore, even as he
\ndoes not know himself, is equally and even more incapable of knowing his fellow-creatures. He forms by inferences,
\ntheories, observations and a certain imperfect capacity of sympathy a rough mental construction about them; but this is not
\nknowledge. Knowledge can only come by conscious identity, for that is the only true knowledge,—existence aware of itself.
\nWe know what we are so far as we are consciously aware of ourself, the rest is hidden; so also we can come really to
\nknow that with which we become one in our consciousness, but only so far as we can become one with it. If the means of
\nknowledge are indirect and imperfect, the knowledge attained will also be indirect and imperfect. It will enable us to work
\nout with a certain precarious clumsiness but still perfectly enough from our mental standpoint certain limited practical aims,
\nnecessities, conveniences, a certain imperfect and insecure harmony of our relations with that which we know; but only by a
\nconscious unity with it can we arrive at a perfect relation. Therefore we must arrive at a conscious unity with our
\nfellow-beings and not merely at the sympathy created by love or the understanding created by mental knowledge, which will
\nalways be the knowledge of their\n<\/p>\n

\nPage-213<\/p>\n

<\/font><\/p>\n

\n

superficial existence and therefore imperfect in itself and subject to denial and frustration by the uprush of the unknown and
\nunmastered from the subconscient or the subliminal in them and us. But this conscious oneness can only be established by
\nentering into that in which we are one with them, the universal; and the fullness of the universal exists consciently only in
\nthat which is superconscient to us, in the Supermind: for here in our normal being the greater part of it is subconscient and
\ntherefore in this normal poise of mind, life and body it cannot be possessed. The lower conscious nature is bound down to
\nego in all its activities, chained triply to the stake of differentiated individuality. The Supermind alone commands unity in
\ndiversity.<\/p>\n

     
\nThe third difficulty is the division between force and consciousness in
\nthe evolutionary existence. There is, first, the
\ndivision which has been created by the evolution itself in its three
\nsuccessive formations of Matter, Life and Mind, each with
\nits own law of working. The Life is at war with the body; it attempts
\nto force it to satisfy life’s desires, impulses,
\nsatisfactions and demands from its limited capacity what could only be
\npossible to an immortal and divine body; and the
\nbody, enslaved and tyrannised over, suffers and is in constant dumb
\nrevolt against the demands made upon it by the Life.
\nThe Mind is at war with both: sometimes it helps the Life against the
\nBody, sometimes restrains the vital urge and seeks to
\nprotect the corporeal frame from life’s desires, passions and
\nover-driving energies; it also seeks to possess the Life and turn
\nits energy to the mind’s own ends, to the utmost joys of the mind’s own
\nactivity, to the satisfaction of mental, aesthetic,
\nemotional aims and their fulfilment in human existence; and the Life
\ntoo finds itself enslaved and misused and is in frequent
\ninsurrection against the ignorant half-wise tyrant seated above it.
\nThis is the war of our members which the mind cannot
\nsatisfactorily resolve because it has to deal with a problem insoluble
\nto it, the aspiration of an immortal being in a mortal life
\nand body. It can only arrive at a long succession of compromises or end
\nin an abandonment of the problem either by
\nsubmission with the materialist to the mortality of our apparent being
\nor with the ascetic and the religionist by the rejection
\nand condemnation of the earthly life and withdrawal\n<\/p>\n

\nPage-214<\/p>\n

<\/font><\/p>\n

\n

to happier and easier fields of existence. But the true solution lies in finding the principle beyond Mind of which Immortality
\nis the law and in conquering by it the mortality of our existence.<\/p>\n

     
\nBut there is also that fundamental division within between force of
\nNature and the conscious being which is the original
\ncause of this incapacity. Not only is there a division between the
\nmental, the vital and the physical being, but each of them is
\nalso divided against itself. The capacity of the body is less than the
\ncapacity of the instinctive soul or conscious being, the
\nphysical Purusha within it, the capacity of the vital force less than
\nthe capacity of the impulsive soul, the vital conscious
\nbeing or Purusha within it, the capacity of the mental energy less than
\nthe capacity of the intellectual and emotional soul, the
\nmental Purusha within it. For the soul is the inner consciousness which
\naspires to its own complete self-realisation and
\ntherefore always exceeds the individual formation of the moment, and
\nthe Force which has taken its poise in the formation is
\nalways pushed by its soul to that which is abnormal to the poise,
\ntranscendent of it; thus constantly pushed it has much
\ntrouble in answering, more in evolving from the present to a greater
\ncapacity. In trying to fulfil the demands of this triple soul
\nit is distracted and driven to set instinct against instinct, impulse
\nagainst impulse, emotion against emotion, idea against idea,
\nsatisfying this, denying that, then repenting and returning on what it
\nhas done, adjusting, compensating, readjusting ad
\ninfinitum, but not arriving at any principle of unity. And in the mind
\nagain the conscious-power that should harmonise and
\nunite is not only limited in its knowledge and in its will, but the
\nknowledge and the will are disparate and often at discord. The
\nprinciple of unity is above in the Supermind: for there alone is the
\nconscious unity of all diversities; there alone will and
\nknowledge are equal and in perfect harmony; there alone Consciousness
\nand Force arrive at their divine equation.\n<\/p>\n

     Man, in proportion as he
\ndevelops into a self-conscious and truly thinking being, becomes
\nacutely aware of all this
\ndiscord and disparateness in his parts and he seeks to arrive at a
\nharmony of his mind, life and body, a harmony of his
\nknowledge and will and emotion, a harmony of all his members. Sometimes\n<\/p>\n

\nPage-215<\/font><\/p>\n

\n

this desire stops short at the attainment of a
\nworkable compromise which will bring with it a relative peace; but
\ncompromise
\ncan only be a halt on the way, since the Deity within will not be
\nsatisfied eventually with less than a perfect harmony
\ncombining in itself the integral development of our many-sided
\npotentialities. Less than this would be an evasion of the
\nproblem, not its solution, or else only a temporary solution provided
\nas a resting-place for the soul in its continual
\nself-enlargement and ascension. Such a perfect harmony would demand as
\nessential terms a perfect mentality, a perfect
\nplay of vital force, a perfect physical existence. But where in the
\nradically imperfect shall we find the principle and power of
\nperfection? Mind rooted in division and limitation cannot provide it to
\nus nor can life and the body which are the energy and
\nthe frame of dividing and limiting mind. The principle and power of
\nperfection are there in the subconscient but wrapped up
\nin the tegument or veil of the lower Maya, a mute premonition emerging
\nas an unrealised ideal; in the superconscient they
\nawait open, eternally realised, but still separated from us by the veil
\nof our self-ignorance. It is above, then, and not either in
\nour present poise nor below it that we must seek for the reconciling
\npower and knowledge.<\/p>\n

     
\nEqually, man, as he develops, becomes acutely aware of the discord and ignorance that governs his relations with the
\nworld, acutely intolerant of it, more and more set upon finding a principle of harmony, peace, joy and unity. This too can only
\ncome to him from above. For only by developing a mind which shall have knowledge of the mind of others as of itself, free
\nfrom our mutual ignorance and misunderstanding, a will that feels and makes itself one with the will of others, an emotional
\nheart that contains the emotions of others as its own, a life-force that senses the energies of others and accepts them for its
\nown and seeks to fulfil them as its own, and a body that is not a wall of imprisonment and defence against the world, but all
\nthis under the law of a Light and Truth that shall transcend the aberrations and errors, the much sin and falsehood of our
\nand others’ minds, wills, emotions, life-energies,—only so can the life of man spiritually and practically become one with that
\nof his fellow-beings and the individual recover his own universal self. The\n<\/p>\n

\nPage-216 <\/font><\/p>\n

\n

subconscient has this life of the All and the superconscient has it, but under conditions which necessitate our motion
\nupwards. For not towards the Godhead concealed in the “inconscient ocean where darkness is wrapped within darkness”,\u00b9
\n<\/font> but towards the Godhead seated in the sea of eternal light,\u00b2
\n<\/font> in the highest ether of our being, is the original impetus which has carried upward the evolving soul to the type of our
\nhumanity. <\/p>\n

   
\nUnless therefore the race is to fall by the wayside and leave the
\nvictory to other and new creations of the eager
\ntravailing Mother, it must aspire to this ascent, conducted indeed
\nthrough love, mental illumination and the vital urge to
\npossession and self-giving, but leading beyond to the supramental unity
\nwhich transcends and fulfils them; in the founding of
\nhuman life upon the supramental realisation of conscious unity with the
\nOne and with all in our being and in all its members
\nhumanity must seek its final good and salvation. And this is what we
\nhave described as the fourth status of Life in its ascent
\ntowards the Godhead.\n<\/p>\n

 <\/p>\n

        
\n\u00b9<\/font>
\nRig Veda, <\/i>X. 129. 3.<\/font><\/p>\n

        
\n\u00b2 <\/font>The Waters which are in the realm of light above the Sun and those which abide below.—<\/font>Rig Veda,<\/font><\/i> III. 22. 3.<\/font><\/p>\n

\nPage-217<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER  XXII The Problem of Life   This it is that is called the universal Life.                                                                         Taittiriya Upanishad.\u00b9 The Lord is seated in the…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-618","post","type-post","status-publish","format-standard","hentry","category-18-the-life-divine-volume-18","wpcat-13-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/618","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=618"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/618\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=618"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=618"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=618"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}