{"id":5622,"date":"2013-01-14T21:35:57","date_gmt":"2013-01-15T02:35:57","guid":{"rendered":"http:\/\/www.gornahoor.net\/?p=5622"},"modified":"2022-01-14T16:22:01","modified_gmt":"2022-01-14T21:22:01","slug":"some-aspects-of-the-traditional-medical-world-view-the-demiourgos-physician","status":"publish","type":"post","link":"https:\/\/gornahoor.net\/?p=5622","title":{"rendered":"Some Aspects of the Traditional Medical World View: The Demiourgos-Physician"},"content":{"rendered":"

But the more righteous of you, who stand upon the threshold of the change to the diviner state, shall among men be righteous kings, genuine philosophers, founders of states, and lawgivers, and real seers, and true herb-knowers, and prophets of the gods most excellent, skillful musicians, skilled astronomers, and augurs wise, consummate sacrificers–as many of you as are worthy of things fair and good\u00a0 Kore Kosmou, Verse 23<\/p><\/blockquote>\n

It is estimated that the United States alone spends approximately $40 billion a year on what is called \u201calternative\u201d, \u201cholistic\u201d, \u201ccomplementary\u201d, or \u201ctraditional\u201d medicine. The preponderance of therapies described by these names quite often purport to have some sort of foundation in one of the traditional medical sciences\u2014be that Western (Greek, Spagyric), Ayurvedic, Chinese (\u201cTCM\u201d\u2014Traditional Chinese Medicine), or similar. Not to entirely disparage the efforts behind the numerous styles of \u201cnatural\u201d health care on the \u201cmarket\u201d\u2014some which do indeed provide immediate benefits for many chronic and acute maladies\u2014yet, the mere replacement of drugs and modern treatment modalities with herbs, diet, and \u201calternative\u201d modalities, is not precisely \u201ctraditional medicine\u201d\u2014they are simply a matter of playing on the same field, proceeding from the same (mostly allopathic and mechanistic) perspective, while suggesting less toxic and invasive procedures, aka more \u201cnatural\u201d. Surely while there certainly isn\u2019t anything wrong with any of that per se, it falls short of what constitutes the \u201cpath\u201d of the \u201cScholar-Physician\u201d, or \u201cDemiourgos-Physician\u201d.
\nOn the contrary, traditional medicine consists of a spiritual askesis\u2014something that in its entirety discloses meaning, proceeds from Unity, and points back to Unity (in the sense of what the Shi\u2019a call \u201ctwill\u201d)\u2014while simultaneously providing man with practical solutions and resources through which to alleviate day to day hardships, or otherwise enhance life (this much could be said of all the traditional arts, crafts, and sciences). What today is known as \u201cholistic\u201d and \u201calternative\u201d medicine (although as noted has certain practical efficacy) represents almost a parody of an authentic traditional medicine, having been mostly divorced from its innate premises. To heal and engender health in the traditional sciences, involves \u201crealization\u201d, that is, to make real on the ontological and phenomenological plane, the principles of the higher orders of reality, exemplified through the \u201cmaster piece\u201d of health as a function of body, spirit, and soul.<\/p>\n

Foundations: A traditional \u201ccanon\u201d<\/h2>\n

Underscoring the notion that a truly traditional medicine (which is a sacred science) rests upon a comprehensive worldview, we are obliged to take note of a \u201ccanon\u201d within this science (equally valid with all the sciences). As with anything else within the traditional sciences, none who regards themselves as physician or practitioner of these sciences can disregard the study and contemplation of their texts.–not in the sense of a pedantic or \u201cacademic\u201d endeavor to acquire a collection of \u201cfacts\u201d, but as \u201ccontemplative reading\u201d, so as to become situated in the realm of noetic \u201cIdeas\u201d, from which all practical applications have as their source. Thus far from having anything to do with the sale and purchase of \u201csupplements\u201d, traditional medicine is based on doctrines forming something of a scripture (in some instances certain traditional scriptures proper, or sacred writings, are in fact the basis of further exegesis), which contains a metaphysics, cosmogony, cosmology, and thereafter the principles which comprise a theory of body, etiology, diagnostics, and therapies.<\/p>\n

None of this is to say that a traditional medicine ignores or omits contemporary knowledge and understanding of anatomy, physiology, chemistry, drug interactions, and disease etiologies\u2014but that they are secondary, adjunct, and accessory to the fundamental principles of the given medical school, and when employed, are assessed within the context of that school’s broader worldview. The following is not a comprehensive list, but somewhat suggestive of certain of the most prominent examples of “scriptures” forming the \u201ccanons\u201d of some of the better known traditional schools of medicine.<\/p>\n

The Far-East:
\n1. The I jing (\u201cChange Classic\u201d).<\/p>\n

2. Huang Di Nei Jing (\u201cYellow Emperor\u2019s Inner Canon\u201d).<\/p>\n

3. Su Wen (\u201cBasic Questions\u201d. First portion of the Huang Di).
\n4. Ling Shu (\u201cSpiritual Pivot\u201d. The second half of Huang Di, wherein acupuncture is introduced).
\n5. Shang Han Lun (\u201cOn Cold Damage\u201d. An extremely synthetic text containing disease theory, progression, and treatment as seen through the lens of \u201cSix Stage\u201d theory).
\n6. Nan Jing (\u201cClassic of Difficulties\u201d. Refinement and development of topics begun in Huang Di).
\n7. Jin Gui Yao Lue (\u201cSynopsis of the Golden Chamber\u201d. A fundamental source of early traditional herbal prescriptions).<\/p>\n

Greek\/Unani Tibb
\n1. The extant Hippocratic corpus.
\n2. The Aristotelian corpus.
\n2. The extant Galenic corpus.
\n3. Ibn Sina, especially \u201cCanon of Medicine\u201d.
\n4. The developmental works of al-Rhazes, ibn-Nafis, al-Zahrawi.<\/p>\n

\u201cUnani\u201d which is Arabic for \u201cGreek\u201d (Tibb meaning medicine), when especially worked not exclusively as \u201cGreek\u201d, but as an \u201cIslamic medicine\u201d (in many ways it was Islam that \u201crescued\u201d and restored the Greek medical tradition), obviously takes the Qur\u2019an and Hadith as super-scriptural foundation, wherefrom is derived a great deal of the Sufistic psychology, as well as food and herbal knowledge, among other modalities.<\/p>\n

Eastern\/Ayurvedic:
\n1. The Vedas, especially Rig Veda and Antharveda (The god Dhanvantari, analogous to Asclepius, is patron deity of medicine in Ayurveda, and said to have taught Ayurveda to man).
\n2 Charaka Samhita (\u201cCompendium of Charaka\u201d. The Ayurvedic \u201cBible\u201d containing fundamental theory)
\n3. Sushruta Samhita (\u201cCompendium of Sushruta\u201d. Considered a surgical text, develops the theory of dosha, and discusses subtle\/energetic anatomy).
\n5. Ashtanga Hridayam\/Sangraha (further develops dosha theory).
\n4. Sharngadhara (discuses pharmacology).<\/p>\n

Obviously we are leaving much aside. For instance, once beyond the core texts of the Western, Greek\/Unani corpus, another entire chapter could be opened and considered with regard to the Alchemical-Spagyric corpus, reaching a high level of development with medieval medicine. Following the Spagyric, and Paracelsian developments, one could then see further continuity with the work of Samuel Hahnemann\u2014a more thorough treatment of historical continuity can be found in Sir William Oslers \u201cHistory of Medicine\u201d.<\/p>\n

The Contents of the Various \u201cCanon\u201d<\/h2>\n

The texts mentioned above therefore consolidate the theoretical and operative worldviews of the respective schools of medicine; even prior to a consideration of concrete teachings though, the texts outline subdivisions of what the medicine includes as, and means by, a \u201cmedical system\u201d. According to Stephen Skinner, writing in the context of the Far- Eastern tradition, Traditional Chinese Medicine is composed of \u201c8 rays\u2026which include, acupuncture, food as medicine, herbal medicine, chi kung, meditation, moxibustion, astrology and feng shui (Guide to the Feng Shui Compass, 37)\u201d.<\/p>\n

The Greek\/Unani tradition lists eight branches too, as: internal medicine, pediatrics, head and neck disorders, toxicology, \u201cpsychiatry\u201d, rejuvenation therapy (including geriatrics), aphrodisiacs therapy (fertility, sexual disorders, conception)\u2014and, often added to these (but really ought be thought of as modalities) are hydrotheraphy, regimen therapy, and dietetics.\u00a0 Similarly, the Indian science of Ayurveda (\u201cScience of Life\u201d) consists of 8 branches (for all intents and purposes identical with Unani): internal medicine, pediatrics, \u201cdemonology\u201d (psycho-emotional studies\u2014\u201cpsychiatry\u201d), head and neck disorders, surgery (which can include non-invasive techniques such as massage\u2014each of these categories represents very broad things within which much can be included), toxicology, rejuvenation, aphrodisiac therapy. One might conclude based on the Unani and Ayurvedic branches, that things such as \u201castrology\u201d and \u201cfeng shui\u201d are not included, unlike the Chinese\u2014however, within the branch of internal medicine, and \u201caphrodisiac therapy\u201d for example, further subdivisions such as the study of individual \u201cprakriti\u201d and \u201cpurusha\u201d,do include as etymological factors, astrology, environment, and heredity (among others). The same could be said of Unani\u2019s respective branches–more so, of the seven Unani working principles, arwah (including \u201cspirits\u201d), quva (\u201cenergy\u201d), and af\u2019al (action and motion) would include likewise consider subtle spiritual influences.<\/p>\n

Toward a Traditional Understanding of the Body<\/h2>\n

The Biblical expressions that man is made in God\u2019s image, and that the body is a temple, are well known enough motifs, with almost universal corollaries; from an exoteric understanding, this usually signifies something that has become vague almost to the point of meaninglessness, to the effect that \u201clife is sacred\u201d, and that \u201cthe Holy Spirit inhabits each person\u201d. From a more esoteric perspective, or at least the refinement of the traditional sciences, the body is an eikon, a real image in miniature of the total kosmos, equally possessing everything the kosmos contains, mirrored at some place within the body (via \u201ccorrespondence\u201d). The human body then might be studied as a map\u2014an image of the soul, which is image of kosmos noetos, which is the \u201cbody\u201d of the \u201cPerfect man\u201d, the \u201cPrimordial man\u201d, analogous with the \u201cFirst Intellect\u201d.<\/p>\n

As Harish Johari has pointed out concerning the role of the body in the Tantric schools, \u201cTantra is the study of the universal from the point of view of the individual\u201d, which also helps explain sciences such as Vaastu Shastra, whose models are based on diagramic mandalas of the body of Purusha. Dr. Hiener Fruehauf in his essays and work concerning the \u201cChinese Medicine Holomap\u201d, the Zodiac, and the Lunar Mansions, has shown how these cosmo-physical manadalas are equally present in Far-Eastern classics such as the \u201cLing Shu\u201d, noted above (another similar \u201cholomap\u201d, from a Sufi perspective, is described in Ibn Arabi\u2019s astrological treatise reproduced by Titus Burkhardt). The work of Schwaller de Lubicz in books such as \u201cTemple of Man\u201d and elsewhere, have painstakingly described the same underlying relationship between body and kosmos, as encoded within the Egyptian temple and hieroglyphic sciences. In the Merkabah and Kabbalistic schools, writings such as \u201cShir\u2019 Qoma\u201d and related texts, describing the anatomy and \u201cmeasurements\u201d of God are also in fact depictions of a \u201cyantra\u201d of the \u201cGrand Man\u201d. In Kabbalah, often closely aligned with the Western astro-medical branch of medicine itself, the body of archetypal Adam Kadmon is often represented as the zodiac, with the zodiacal belt, not as physical constellations solely, but as totality of what they designate as \u201csymbolique\u201d via their relationships and interactions with one another (for a summary, see for example William Ramesy\u2019s \u201cAstrology Restored\u201d, \u201cOn the Names of the Signs\u201d, and \u201cOn the Order of the Signs\u201d).<\/p>\n

Individual man in corporeal mode likewise contains within himself, the same entities, with each Zodiacal animal corresponding to something anatomical, diverse psycho-physiological processes, tissues, and fluids. Such models are the basis of clinical modalities such as acupuncture, chi kung, internal alchemy, massage therapy, hatha yoga (not the Americanized \u201cexercises\u201d, but postures intended to activate and deactivate subtle energy flow), the signs, grips, tokens, penalties, and postures found in initiatic rites, as well as knowledge of the \u201csignatures\u201d of substances (herbal, mineral, metallic, animal), and how such pharmaka ought be prescribed. As Algis Uzdaviny\u2019s explains:<\/p>\n

According to the late Neoplatonists, the gods are present immaterially in the material things, therefore ta sunthemata (the theurgic seats of power) are regarded as receptacles for the divine irradiations\u2026since the body is an integral part of demiurgic work\u2026the condition and quality of embodied matter indicate the soul\u2019s internal condition. The human body as a fixed eidic statue or as an iconographically established sequence of dynamic hieroglyphic script (analogous to a series of Tantric mudras)\u2026the different limbs of the initiate\u2019s body are identified with different deities\u2026an agalma\u2026Sharira, one of Sanskrit words for \u2018body\u2019, derives from the verbal root shri (\u2018to rest upon\u2019, \u2018to support\u2019). Hence the body serves as a framework (like the Greek peribolos) by means of which the All-Worker can experience the world\u2026the agalma is regarded as a vessel and container for the divine powers that take up residence in it. The awakening of these powers is sometimes achieved by the practice of putting pharmaka (remedies, drugs, herbs, magical means of power, charms, enchantments, symbols) into hollow statues and thereby animating them. This act is conducted by the telestic \u2018craftsman\u2019 (demiourgos). The physician is also designated as demiourgos (Philosophy and Theurgy in Late Antiquity, 86, 124, 151)\u201d.<\/p><\/blockquote>\n

Some Further Aspects of the Body as \u201cAgalma\u201d<\/h2>\n

Initiatory rites still often involve an identification of the body\u2019s parts with \u201cdeities\u201d, or if not gods per se, then otherwise rendered as spiritual influences\/forces. As everything in tradition is connected hierarchically, these principles can likewise be seen reflected in medical correspondences between anatomical regions and planets, or in the systems of \u201cpoints\u201d\u2014be they acupuncture, Ayurvedic marma, Unani lataif, or what is now becoming increasingly popularly known as \u201cpoints chauds\u201d (seen for instance in rites such as the Order of Memphis Misraim, and as Allen Greefeild has shown in his \u201c360\/90 Points Chauds Sytem\u201d, are often identical with Far-Eastern acupuncture points). Acupuncture \u201cpoints\u201d, perhaps the best known of such points, in fact, is not the most ideal terminology to describe this science of the Far-Eastern tradition; rather, \u201c jing luo\u201d, a phrase meaning something like a woof and weft is more often used\u2014this is because the subtle anatomy employed in the selection of acupuncture \u201cpoints\u201d arises from a complex interaction of flowing \u201cchannels\u201d and sub-channels throughout the body, connecting with each other, tissues, organs, and all psycho-physical components, like an intricately woven net. The locations where regions of this net are most accessible are the so-called \u201cpoints\u201d (nor ought this subtle anatomy be thought of Far-Eastern exclusively. The Ayurvedic school, instead of jing-luo works with \u201csrotas\u201d, \u201cnadis\u201d, \u201cmarmas\u201d, and \u201cchakras\u201d\u2014these srotas becoming at locations of concentration nadis, nadis emerging as marmas, lastly with the well known \u201cchakras\u201d themselves emerging (being a large type of marma), as developed in say the \u201cSushruta Samhita\u201d.<\/p>\n

These points moreover share an array of correspondences: elemental\/humoral, times (hour, day, month, year\u2014seasonal), astrological, with other organs, with fluids (qi, blood, phlegm, \u201cakhlats\u201d), emotions, colors, shapes, tastes, \u201cspirits\u201d, and more. As opposed to identification with deities, as seen in some traditions, the Far-Eastern points have names, serving not only and always as anatomical markers, but as specific references to forces of nature, \u201cspirits\u201d, planets, stars, and constellations. In the contemporary practice of Chinese medicine, a popularization following the \u201cPeople\u2019s Revolution\u201d, the convention has been to view these names and theories as quaint vestiges of a superstitious populace, to excise them, and reduce the traditional science to yet another mechanistic bio-medicine (which indeed, is what has likewise been perpetuated in most Western instruction in these disciplines, along with most all manifestations of \u201ctraditional\u201d medicine in the West, reducing all of them to the colloquially described \u201calternative\u201d medicines). Despite that, the symbolique of the \u201cpoints\u201d becomes indispensable when approaching the inner medicine, the \u201cneidan\u201d or internal alchemy, which makes use of the same jing luo as in clinical medicine—and the activation of which, through the various \u201ccirculations\u201d of energy activated by visualization, contemplation, movements, and breath, can be seen as analogous to the \u201cdeification\u201d of the body parts found in other systems, such as the Egyptian, Hellenic, Mesopotamian, Phoenician, and Indian. The \u201cdemiourgos-physicians’\u201d work is then a true \u201cholistic medicine\u201d of body-mind-soul, much like that of the Siddha and Tantric counterparts, of which Mark Dyczkowski mentions, that in conjunction with body work:<\/p>\n

Kashmiri Saiva Krama elevated the worship of Kali to a level beyond outer worship. Ritual came to be understood as an inner process of realization through which the initiate discovered his essential identity with Kali who is the flow (krama) of consciousness through the polarities of subject, object, and means of knowledge in consonance with their means of arising and falling away in each act of perception (9)\u201d.<\/p><\/blockquote>\n

Time, Space, and Pharmakon<\/h2>\n

Seldom if ever does one mention astrology in the same breath as medicine or health. Yet, as seen in the traditional \u201crays\u201d of medical sciences, and as quipped by Hippocrates, no physician is ignorant of the study and application of astrology. Contrary to modern assumptions, astrology as exists in any of the traditions mentioned, does not involve the the calculation of \u201choroscopes\u201d or reading of \u201cfortunes\u201d; rather, it is the study of time cycles (especially quantitative time), and the effects of these cycles upon the immediate environment, and the internal environment of a physical organism. A parallel science, Feng Shui examines space\/direction (environment), in relation to time (cycles), and the results thereof upon the organisms (again developing a common ground between microcosm and macrocosm, undertaking to know one through the other, and being situated in such a way as to engender effect through application of this mutual harmony).<\/p>\n

The factors taken into consideration and calculation with both of these \u201crays\u201d (astrology and Feng Shui) can become quite extensive, detailed, and precise\u2014beginning with hourly rhythms (circadian clock), planetary hours, or tattvic tides, as they pertain to the physical organs (circadian rhythms), then working toward daily, monthly, and annual cycles (which includes obviously enough, the effect of the seasons on health), all the way through lengthy cycles that extend through the duration of a lifetime. Information derived from such evaluations is used to assist in understanding an individual\u2019s humoral constitution, the prevalence (abundance or deficiency) of affected\/imbalanced humors (congenital, acquired, or seasonal), as well as planning treatments and regimens most accommodating to a particular phase of time (Hippocrates for example was adamant concerning methods of cooking, and types of exercise engaged in seasonally. In the more Taoist schools of acupuncture, as another instance, there are points recommended, and points contraindicated for puncturing based on time cycle).<\/p>\n

Other methods extend the diagnostic use of astrology to the art of \u201cdecumbiture\u201d or \u201ciatromathematika\u201d, in which charts are erected in synchronicity with the onset of a patient\u2019s malady in an effort to further precise an understanding of the qualities of time at a specific moment impacting ones\u2019 health.<\/p>\n

Another third, and perhaps most interesting application of medico-astrology is in choice of remedies. In \u201cThe Pharmacology of Sacred Plants, Herbs, and Roots\u201d, John Scarborough remarks:<\/p>\n

Early Greek medicine and pharmacy combine theurgy (in its widest sense of supernatural or divine agencies in both diseases and their treatments) with the practical application of drugs\u2026Theurgy remained fundamental throughout Greek history even after the accession of Christianity, and theurgy continued to exist side by side with other \u2018medical intervention\u2019 systems.<\/p><\/blockquote>\n

Among the diverse theurgical methods, the animation of cult statues, the agalma (of which one must never lose sight that the body is an agalma of kosmos), was of great importance in cultivating and accessing the presence and benefits of the gods; as opposed to \u201canimating\u201d a statue, the practitioner of astro-theurgic medicine produces images, and sympathetic talismans during specific windows of opportunity, in correspondence with precision celestial timing (\u201celections\u201d) so as to \u201canimate\u201d the talisman, which then becomes an object of \u201cpharmaka\u201d. As fantastic as this might sound, in principle it is hardly any different from the Taoist indicated and contraindicated points governed by circadian rhythms and broader time cycles\u2014only that the points and the body replace an external agalma (talisman), are directly \u201canimated\u201d. Within the scope of this pharmaka, the astrological forces not only exert \u201crulerships\u201d employed in talisman manufacture, but they are at the heart of the system of \u201csignatures\u201d, one of the means in which natural substances obtain the classification of medicinal properties assigned to them (the subject of signatures is also something that moderns are prone to smile at\u2014and for that matter, even moderns who immerse themselves in a \u201ctraditional medicine\u201d. Yet, methods of verification exist through means known as \u201cSpagyric analysis\u201d, whereby substances are evaluated based upon things such as their extraction mediums, solubilities, ideal means distillation, and ratios of \u201cfixed\u201d to \u201cvolatile\u201d principles\u2014\u201cmercury\u201d, \u201csulfur\u201d, and \u201csalts\u201d, quantitatively arriving at certain conclusions about signatures).<\/p>\n

In fact, even traditional laboratory and pharmacy become \u201ctemples\u201d in traditional medicine. As Dom Pernety, an 18th century physician and alchemist listed in his alchemical dictionary, the twelve major Alchemical and Spagyric processes (calcination, solution, separation, conjunction, putrefacation, congelation, cibation, sublimation, fermentation, exaltation, multiplication, and projection) can be assigned Zodiacal rulerships; along with apparatuses such as the athanor (symbolizing primordial Light and Unity) and alembic (earth, the \u201cwaters\u201d, and heaven)–the very production of physical medicines is therefore a replication of cosmogonic processes.<\/p>\n

Of the traditional \u201c8 rays\u201d of medical science described by Stephen Skinner, six can be viewed as specifically relating to the study of man (acupuncture, chi kung, meditation, food-nutrition, herbal medicine, moxibustion), to Heaven is given astrology, and to Earth pertains feng shui (food and herbal medicine, in the sense of agriculture, could also be subsumed under Earth). Thus, as a whole then, the worldview and practice of traditional medicine studies, contemplates, and actively harmonizes each term of the \u201cGreat Triad\u201d, curing and ensuring health, while taking the body (and pharmacy) as “departure point” for the realization of cosmological and metaphysical Truth.<\/p>\n","protected":false},"excerpt":{"rendered":"

the worldview and practice of traditional medicine studies, contemplates, and actively harmonizes each term of the \u201cGreat Triad\u201d, curing and ensuring health, while taking the body as \u201cdeparture point\u201d for the realization of cosmological and metaphysical Truth. Continue reading →<\/span><\/a><\/span><\/p>\n","protected":false},"author":160,"featured_media":14708,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[121,126,117,52,10,107,12,9,54],"tags":[],"class_list":["post-5622","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-cosmology","category-hermetism","category-idealism","category-magick","category-metaphysics","category-middle-ages","category-philosophy","category-science","category-tantra"],"_links":{"self":[{"href":"https:\/\/gornahoor.net\/index.php?rest_route=\/wp\/v2\/posts\/5622","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/gornahoor.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/gornahoor.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/gornahoor.net\/index.php?rest_route=\/wp\/v2\/users\/160"}],"replies":[{"embeddable":true,"href":"https:\/\/gornahoor.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=5622"}],"version-history":[{"count":1,"href":"https:\/\/gornahoor.net\/index.php?rest_route=\/wp\/v2\/posts\/5622\/revisions"}],"predecessor-version":[{"id":15602,"href":"https:\/\/gornahoor.net\/index.php?rest_route=\/wp\/v2\/posts\/5622\/revisions\/15602"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/gornahoor.net\/index.php?rest_route=\/wp\/v2\/media\/14708"}],"wp:attachment":[{"href":"https:\/\/gornahoor.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=5622"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/gornahoor.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=5622"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/gornahoor.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=5622"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}