{"id":977,"date":"2013-07-13T01:31:42","date_gmt":"2013-07-13T01:31:42","guid":{"rendered":"http:\/\/localhost\/?p=977"},"modified":"2013-07-13T01:31:42","modified_gmt":"2013-07-13T01:31:42","slug":"04-the-three-steps-of-nature-vol-20-the-synthesis-of-yoga-volume-20","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/20-the-synthesis-of-yoga-volume-20\/04-the-three-steps-of-nature-vol-20-the-synthesis-of-yoga-volume-20","title":{"rendered":"-04_The Three Steps of Nature.htm"},"content":{"rendered":"\n\n
\n
\n


\nChapter II<\/span><\/font><\/b> <\/font><\/span><\/p>\n

\n <\/font><\/span>The Three Steps of Nature<\/font> <\/font> <\/span><\/span><\/b>
\n
\n <\/font><\/span><\/p>\n

\n <\/p>\n

\n                       
\n<\/font> <\/span>W<\/font>E
\nRECOGNISE<\/font><\/span> then, in the past
\ndevelopments of Yoga, a specialising and separative tendency which, like all
\nthings in Nature, had its justifying and even imperative utility and we seek a
\nsynthesis of the specialised aims and methods which have, in consequence, come
\ninto being. But in order that we may be wisely guided in our effort, we must
\nknow, first, the general principle and purpose underlying this separative
\nimpulse and, next, the particular utilities upon which the method of each school
\nof Yoga is founded. For the general principle we must interrogate the universal
\nworkings of Nature herself, recognising in her no merely specious and illusive
\nactivity of a distorting Maya, but the cosmic energy and working of God Himself
\nin His universal being formulating and inspired by a vast, an infinite and yet a
\nminutely selective Wisdom, praj\u00f1ā prasŗā purāņī<\/i> of the Upanishad, Wisdom that went forth from
\nthe Eternal since the beginning. For the particular utilities we must cast a
\npenetrative eye on the different methods of Yoga and distinguish among the mass
\nof their details the governing idea which they serve and the radical force which
\ngives birth and energy to their processes of effectuation. Afterwards we may
\nmore easily find the one common principle and the one common power from which
\nall derive their being and tendency, towards which all subconsciously move and
\nin which, therefore, it is possible for all consciously to unite.<\/span><\/p>\n

The progressive
\nself-manifestation of Nature in man, termed in modern language his evolution,
\nmust necessarily depend upon three successive elements. There is that which is
\nalready evolved; there is that which, still imperfect, still partly fluid, is
\npersistently in the stage of conscious evolution; and there is that which is to
\nbe evolved and may perhaps be already displayed, if not constantly, then
\noccasionally or with some regularity of recurrence, in primary formations or in
\nothers more<\/span> <\/span><\/p>\n

\nPage \u2013 5<\/span><\/p>\n

\n
\n<\/div>\n

developed and, it may well be, even in some,
\nhowever rare, that are near to the highest possible realisation of our present
\nhumanity. For the march of Nature is not drilled to a regular and mechanical
\nforward stepping. She reaches constantly beyond herself even at the cost of
\nsubsequent deplorable retreats. She has rushes; she has splendid and mighty
\noutbursts; she has immense realisations. She storms sometimes passionately
\nforward hoping to take the kingdom of heaven by violence. And these self-exceedings
\nare the revelation of that in her which is most divine or else most diabolical,
\nbut in either case the most puissant to bring her rapidly forward towards her
\ngoal.<\/span><\/p>\n

That which Nature has
\nevolved for us and has firmly founded is the bodily life. She has effected a
\ncertain combination and harmony of the two inferior but most fundamentally
\nnecessary elements of our action and progress upon earth, \u2013 Matter, which,
\nhowever the too ethereally spiritual may despise it, is our foundation and the
\nfirst condition of all our energies and realisations, and the Life-Energy which
\nis our means of existence in a material body and the basis there even of our
\nmental and spiritual activities. She has successfully achieved a certain
\nstability of her constant material movement which is at once sufficiently steady
\nand durable and sufficiently pliable and mutable to provide a fit dwelling-place
\nand instrument for the progressively manifesting god in humanity. This is what
\nis meant by the fable in the Aitareya Upanishad which tells us that the gods
\nrejected the animal forms successively offered to them by the Divine Self and
\nonly when man was produced, cried out, \u201cThis indeed is perfectly made,\u201d and
\nconsented to enter in. She has effected also a working compromise between the
\ninertia of matter and the active Life that lives in and feeds on it, by which
\nnot only is vital existence sustained, but the fullest developments of mentality
\nare rendered possible. This equilibrium constitutes the basic status of Nature
\nin man and is termed in the language of Yoga his gross body composed of the
\nmaterial or food sheath and the nervous system or vital vehicle.\u00b9<\/span><\/p>\n

If, then, this inferior
\nequilibrium is the basis and first means of the higher movements which the
\nuniversal Power contemplates
\n <\/span><\/p>\n

 <\/p>\n

\u00b9 <\/span>annakoşa and prāņakoşa <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 6<\/span><\/p>\n

\n
\n<\/div>\n

and if it constitutes the vehicle in which the
\nDivine here seeks to reveal Itself, if the Indian saying is true that the body
\nis the instrument provided for the fulfilment of the right law of our nature,
\nthen any final recoil from the physical life must be a turning away from the
\ncompleteness of the divine Wisdom and a renunciation of its aim in earthly
\nmanifestation. Such a refusal may be, owing to some secret law of their
\ndevelopment, the right attitude for certain individuals, but never the aim
\nintended for mankind. It can be, therefore, no integral Yoga which ignores the
\nbody or makes its annulment or its rejection indispensable to a perfect
\nspirituality. Rather, the perfecting of the body also should be the last triumph
\nof the Spirit and to make the bodily life also divine must be God’s final seal
\nupon His work in the universe. The obstacle which the physical presents to the
\nspiritual is no argument for the rejection of the physical; for in the unseen
\nprovidence of things our greatest difficulties are our best opportunities. A
\nsupreme difficulty is Nature’s indication to us of a supreme conquest to be won
\nand an ultimate problem to be solved; it is not a warning of an inextricable
\nsnare to be shunned or of an enemy too strong for us from whom we must flee.<\/span><\/p>\n

Equally, the vital and
\nnervous energies in us are there for a great utility; they too demand the divine
\nrealisation of their possibilities in our ultimate fulfilment. The great part
\nassigned to this element in the universal scheme is powerfully emphasised by the
\ncatholic wisdom of the Upanishads. \u201cAs the spokes of a wheel in its nave, so in
\nthe Life-Energy is all established, the triple knowledge and the Sacrifice and
\nthe power of the strong and the purity of the wise. Under the control of the
\nLife-Energy is all this that is established in the triple heaven.\u201d\u00b9 It is
\ntherefore no integral Yoga that kills these vital energies, forces them into a
\nnerveless quiescence or roots them out as the source of noxious activities.
\nTheir purification, not their destruction, \u2013 their transformation, control and
\nutilisation is the aim in view with which they have been created and developed
\nin us.<\/span><\/p>\n

If the bodily life is
\nwhat Nature has firmly evolved for us as her base and first instrument, it is
\nour mental life that she is evolving as her immediate next aim and superior
\ninstrument. This in
\n <\/span><\/p>\n

 <\/p>\n

\u00b9 <\/span>
\nPrasna<\/span><\/span> Upanishad, II.
\n6 and 13.<\/span> <\/span><\/p>\n

\nPage \u2013 7<\/span><\/p>\n

\n
\n<\/div>\n

her ordinary exaltations is the lofty
\npreoccupying thought in her; this, except in her periods of exhaustion and
\nrecoil into a reposeful and recuperating obscurity, is her constant pursuit
\nwherever she can get free from the trammels of her first vital and physical
\nrealisations. For here in man we have a distinction which is of the utmost
\nimportance. He has in him not a single mentality, but a double and a triple, the
\nmind material and nervous, the pure intellectual mind which liberates itself
\nfrom the illusions of the body and the senses, and a divine mind above intellect
\nwhich in its turn liberates itself from the imperfect modes of the logically
\ndiscriminative and imaginative reason. Mind in man is first emmeshed in the life
\nof the body, where in the plant it is entirely involved and in animals always
\nimprisoned. It accepts this life as not only the first but the whole condition
\nof its activities and serves its needs as if they were the entire aim of
\nexistence. But the bodily life in man is a base, not the aim, his first
\ncondition and not his last determinant. In the just idea of the ancients man is
\nessentially the thinker, the Manu, the mental being who leads the life and the
\nbody,\u00b9 not the animal who is led by them. The true human existence, therefore,
\nonly begins when the intellectual mentality emerges out of the material and we
\nbegin more and more to live in the mind independent of the nervous and physical
\nobsession and in the measure of that liberty are able to accept rightly and
\nrightly to use the life of the body. For freedom and not a skilful subjection is
\nthe true means of mastery. A free, not a compulsory acceptance of the
\nconditions, the enlarged and sublimated conditions of our physical being, is the
\nhigh human ideal. <\/span><\/p>\n

The mental life thus
\nevolving in man is not, indeed, a common possession. In actual appearance it
\nwould seem as if it were only developed to the fullest in individuals and as if
\nthere were great numbers and even the majority in whom it is either a small and
\nill-organised part of their normal nature or not evolved at all or latent and
\nnot easily made active. Certainly, the mental life is not a finished evolution
\nof Nature; it is not yet firmly founded in the human animal. The sign is that
\nthe fine and full equilibrium of vitality and matter, the sane, robust,
\nlong-lived human body is ordinarily found only in races or classes of men <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9<\/span> manomayah
\nprāņaśarīranetā. Mundaka Upanishad II. 2. 7.<\/span><\/font> <\/font><\/span><\/p>\n

\nPage \u2013 8<\/span><\/p>\n

\n
\n<\/div>\n

who reject the effort of thought, its
\ndisturbances, its tensions, or think only with the material mind. Civilised man
\nhas yet to establish an equilibrium between the fully active mind and the body;
\nhe does not normally possess it. Indeed, the increasing effort towards a more
\nintense mental life seems to create, frequently, an increasing disequilibrium of
\nthe human elements, so that it is possible for eminent scientists to describe
\ngenius as a form of insanity, a result of degeneration, a pathological morbidity
\nof Nature. The phenomena which are used to justify this exaggeration, when taken
\nnot separately, but in connection with all other relevant data, point to a
\ndifferent truth. Genius is one attempt of the universal Energy to so quicken and
\nintensify our intellectual powers that they shall be prepared for those more
\npuissant, direct and rapid faculties which constitute the play of the
\nsupra-intellectual or divine mind. It is not, then, a freak, an inexplicable
\nphenomenon, but a perfectly natural next step in the right line of her
\nevolution. She has harmonised the bodily life with the material mind, she is
\nharmonising it with the play of the intellectual mentality; for that, although
\nit tends to a depression of the full animal and vital vigour, need not produce
\nactive disturbances. And she is shooting yet beyond in the attempt to reach a
\nstill higher level. Nor are the disturbances created by her process as great as
\nis often represented. Some of them are the crude beginnings of new
\nmanifestations; others are an easily corrected movement of disintegration, often
\nfruitful of fresh activities and always a small price to pay for the
\nfar-reaching results that she has in view. <\/span><\/p>\n

We may perhaps, if we
\nconsider all the circumstances, come to this conclusion that mental life, far
\nfrom being a recent appearance in man, is the swift repetition in him of a
\nprevious achievement from which the Energy in the race had undergone one of her
\ndeplorable recoils. The savage is perhaps not so much the first forefather of
\ncivilised man as the degenerate descendant of a previous civilisation. For if
\nthe actuality of intellectual achievement is unevenly distributed, the capacity
\nis spread everywhere. It has been seen that in individual cases even the racial
\ntype considered by us the lowest, the negro fresh from the perennial barbarism
\nof <\/span>
\nCentral Africa<\/span>,
\nis capable, without admixture of <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 9<\/span><\/p>\n

\n
\n<\/div>\n

blood, without waiting for future generations, of
\nthe intellectual culture, if not yet of the intellectual accomplishment of the
\ndominant European. Even in the mass men seem to need, in favourable
\ncircumstances, only a few generations to cover ground that ought apparently to
\nbe measured in the terms of millenniums. Either, then, man by his privilege as a
\nmental being is exempt from the full burden of the tardy laws of evolution or
\nelse he already represents and with helpful conditions and in the right
\nstimulating atmosphere can always display a high level of material capacity for
\nthe activities of the intellectual life. It is not mental incapacity, but the
\nlong rejection or seclusion from opportunity and withdrawal of the awakening
\nimpulse that creates the savage. Barbarism is an intermediate sleep, not an
\noriginal darkness.<\/span><\/p>\n

Moreover the whole trend
\nof modern thought and modern endeavour reveals itself to the observant eye as a
\nlarge conscious effort of Nature in man to effect a general level of
\nintellectual equipment, capacity and farther possibility by universalising the
\nopportunities which modern civilisation affords for the mental life. Even the
\npreoccupation of the European intellect, the protagonist of this tendency, with
\nmaterial Nature and the externalities of existence is a necessary part of the
\neffort. It seeks to prepare a sufficient basis in man’s physical being and vital
\nenergies and in his material environment for his full mental possibilities. By
\nthe spread of education, by the advance of the backward races, by the elevation
\nof depressed classes, by the multiplication of labour-saving appliances, by the
\nmovement towards ideal social and economic conditions, by the labour of Science
\ntowards an improved health, longevity and sound physique in civilised humanity,
\nthe sense and drift of this vast movement translates itself in easily
\nintelligible signs. The right or at least the ultimate means may not always be
\nemployed, but their aim is the right preliminary aim, \u2013 a sound individual and
\nsocial body and the satisfaction of the legitimate needs and demands of the
\nmaterial mind, sufficient ease, leisure, equal opportunity, so that the whole of
\nmankind and no longer only the favoured race, class or individual may be free to
\ndevelop the emotional and intellectual being to its full capacity. At present
\nthe material and economic aim may predominate, but always, behind, there <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 10<\/span><\/p>\n

\n
\n<\/div>\n

works or there waits in reserve the higher and
\nmajor impulse.<\/span><\/p>\n

And when the preliminary
\nconditions are satisfied, when the great endeavour has found its base, what will
\nbe the nature of that farther possibility which the activities of the
\nintellectual life must serve? If Mind is indeed Nature’s highest term, then the
\nentire development of the rational and imaginative intellect and the harmonious
\nsatisfaction of the emotions and sensibilities must be to themselves sufficient.
\nBut if, on the contrary, man is more than a reasoning and emotional animal, if
\nbeyond that which is being evolved, there is something that has to be evolved,
\nthen it may well be that the fullness of the mental life, the suppleness,
\nflexibility and wide capacity of the intellect, the ordered richness of emotion
\nand sensibility may be only a passage towards the development of a higher life
\nand of more powerful faculties which are yet to manifest and to take possession
\nof the lower instrument, just as mind itself has so taken possession of the body
\nthat the physical being no longer lives only for its own satisfaction but
\nprovides the foundation and the materials for a superior activity.<\/span><\/p>\n

The assertion of a higher
\nthan the mental life is the whole foundation of Indian philosophy and its
\nacquisition and organisation is the veritable object served by the methods of
\nYoga. Mind is not the last term of evolution, not an ultimate aim, but, like
\nbody, an instrument. It is even so termed in the language of Yoga, the inner
\ninstrument.\u00b9 And Indian tradition asserts that this which is to be manifested is
\nnot a new term in human experience, but has been developed before and has even
\ngoverned humanity in certain periods of its development. In any case, in order
\nto be known it must at one time have been partly developed. And if since then
\nNature has sunk back from her achievement, the reason must always be found in
\nsome unrealised harmony, some insufficiency of the intellectual and material
\nbasis to which she has now returned, some over-specialisation of the higher to
\nthe detriment of the lower existence.<\/span><\/p>\n

But what then constitutes
\nthis higher or highest existence to which our evolution is tending? In order to
\nanswer the question we have to deal with a class of supreme experiences, a class
\nof unusual conceptions which it is difficult to represent accurately<\/span><\/p>\n

 \u00b9 <\/span>antahkaraņa<\/span> <\/span><\/p>\n

\nPage \u2013 11<\/span><\/p>\n

\n
\n<\/div>\n

in any other language than the ancient Sanskrit
\ntongue in which alone they have been to some extent systematised. The only
\napproximate terms in the English language have other associations and their use
\nmay lead to many and even serious inaccuracies. The terminology of Yoga
\nrecognises besides the status of our physical and vital being, termed the gross
\nbody and doubly composed of the food sheath and the vital vehicle, besides the
\nstatus of our mental being, termed the subtle body and singly composed of the
\nmind sheath or mental vehicle,\u00b9 a third, supreme and divine status of
\nsupra-mental being, termed the causal body and composed of a fourth and a fifth
\nvehicle\u00b2 which are described as those of knowledge and bliss. But this knowledge
\nis not a systematised result of mental questionings and reasonings, not a
\ntemporary arrangement of conclusions and opinions in the terms of the highest
\nprobability, but rather a pure self-existent and self-luminous Truth. And this
\nbliss is not a supreme pleasure of the heart and sensations with the experience
\nof pain and sorrow as its background, but a delight also self-existent and
\nindependent of objects and particular experiences, a self-delight which is the
\nvery nature, the very stuff, as it were, of a transcendent and infinite
\nexistence.<\/span><\/p>\n

 Do such
\npsychological conceptions correspond to anything real and possible? All Yoga
\nasserts them as its ultimate experience and supreme aim. They form the governing
\nprinciples of our highest possible state of consciousness, our widest possible
\nrange of existence. There is, we say, a harmony of supreme faculties,
\ncorresponding roughly to the psychological faculties of revelation, inspiration
\nand intuition, yet acting not in the intuitive reason or the divine mind, but on
\na still higher plane, which see Truth directly face to face, or rather live in
\nthe truth of things both universal and transcendent and are its formulation and
\nluminous activity. And these faculties are the light of a conscious existence
\nsuperseding the egoistic and itself both cosmic and transcendent, the nature of
\nwhich is Bliss. These are obviously divine and, as man is at present apparently
\nconstituted, superhuman states of consciousness and activity. A trinity of
\ntranscendent existence, self-awareness and self-delight\u00b3 is, indeed, the <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 manah-koşa<\/span>       
\n<\/span>\u00b2 vij\u00f1ānakoşa<\/span>      <\/span>\u00b3 Sachchidananda<\/span> <\/span><\/p>\n

\nPage \u2013 12<\/span><\/p>\n

\n
\n<\/div>\n

\n
\n <\/span>metaphysical description of the supreme Atman,
\nthe self-formulation, to our awakened knowledge, of the Unknowable whether
\nconceived as a pure Impersonality or as a cosmic Personality manifesting the
\nuniverse. But in Yoga they are regarded also in their psychological aspects as
\nstates of subjective existence to which our waking consciousness is now alien,
\nbut which dwell in us in a superconscious plane and to which, therefore, we may
\nalways ascend.<\/span><\/p>\n

 For, as is
\nindicated by the name, causal body (kāraņa), as opposed to the two others which
\nare instruments (karaņa), this crowning manifestation is also the source and
\neffective power of all that in the actual evolution has preceded it. Our mental
\nactivities are, indeed, a derivation, selection and, so long as they are divided
\nfrom the truth that is secretly their source, a deformation of the divine
\nknowledge. Our sensations and emotions have the same relation to the Bliss, our
\nvital forces and actions to the aspect of Will or Force assumed by the divine
\nconsciousness, our physical being to the pure essence of that Bliss and
\nConsciousness. The evolution which we observe and of which we are the
\nterrestrial summit may be considered, in a sense, as an inverse manifestation,
\nby which these supreme Powers in their unity and their diversity use, develop
\nand perfect the imperfect substance and activities of Matter, of Life and of
\nMind so that they, the inferior modes, may express in mutable relativity an
\nincreasing harmony of the divine and eternal states from which they are born. If
\nthis be the truth of the universe, then the goal of evolution is also its cause,
\nit is that which is immanent in its elements and out of them is liberated. But
\nthe liberation is surely imperfect if it is only an escape and there is no
\nreturn upon the containing substance and activities to exalt and transform them.
\nThe immanence itself would have no credible reason for being if it did not end
\nin such a transfiguration. But if human mind can become capable of the glories
\nof the divine Light, human emotion and sensibility can be transformed into the
\nmould and assume the measure and movement of the supreme Bliss, human action not
\nonly represent but feel itself to be the motion of a divine and non-egoistic
\nForce and the physical substance of our being sufficiently partake of the purity
\nof the supernal essence, sufficiently unify plasticity and durable <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 13<\/span><\/p>\n

\n
\n<\/div>\n

constancy to support and prolong these highest
\nexperiences and agencies, then all the long labour of Nature will end in a
\ncrowning justification and her evolutions reveal their profound significance.<\/span><\/p>\n

So dazzling is even a
\nglimpse of this supreme existence and so absorbing its attraction that, once
\nseen, we feel readily justified in neglecting all else for its pursuit. Even, by
\nan opposite exaggeration to that which sees all things in Mind and the mental
\nlife as an exclusive ideal, Mind comes to be regarded as an unworthy deformation
\nand a supreme obstacle, the source of an illusory universe, a negation of the
\nTruth and itself to be denied and all its works and results annulled if we
\ndesire the final liberation. But this is a half-truth which errs by regarding
\nonly the actual limitations of Mind and ignores its divine intention. The
\nultimate knowledge is that which perceives and accepts God in the universe as
\nwell as beyond the universe; the integral Yoga is that which, having found the
\nTranscendent, can return upon the universe and possess it, retaining the power
\nfreely to descend as well as ascend the great stair of existence. For if the
\neternal Wisdom exists at all, the faculty of Mind also must have some high use
\nand destiny. That use must depend on its place in the ascent and in the return
\nand that destiny must be a fulfilment and transfiguration, not a rooting out or
\nan annulling.<\/span><\/p>\n

We perceive, then, these
\nthree steps in Nature, a bodily life which is the basis of our existence here in
\nthe material world, a mental life into which we emerge and by which we raise the
\nbodily to higher uses and enlarge it into a greater completeness, and a divine
\nexistence which is at once the goal of the other two and returns upon them to
\nliberate them into their highest possibilities. Regarding none of them as either
\nbeyond our reach or below our nature and the destruction of none of them as
\nessential to the ultimate attainment, we accept this liberation and fulfilment
\nas part at least and a large and important part of the aim of Yoga.<\/span> <\/span><\/p>\n

\nPage \u2013 14<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter II   The Three Steps of Nature                             WE RECOGNISE then, in the past developments of Yoga, a specialising and separative tendency which,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"class_list":["post-977","post","type-post","status-publish","format-standard","hentry","category-20-the-synthesis-of-yoga-volume-20","wpcat-20-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/977","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=977"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/977\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=977"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=977"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=977"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}