{"id":28975,"date":"2026-08-17T14:02:40","date_gmt":"2026-08-17T14:02:40","guid":{"rendered":"https:\/\/aurelis.org\/blog\/?p=28975"},"modified":"2026-08-17T14:38:03","modified_gmt":"2026-08-17T14:38:03","slug":"does-deep-meaning-change-the-body","status":"publish","type":"post","link":"https:\/\/aurelis.org\/blog\/healthcare\/does-deep-meaning-change-the-body","title":{"rendered":"Does Deep Meaning Change the Body?"},"content":{"rendered":"<h3>A meaningful experience can bring chills, pain, relaxation, or a racing heart. Few people find this strange. Yet when the question moves toward inflammation, healing, immune activity, or illness, meaning and biology are often treated as belonging to separate worlds.<\/h3>\n<blockquote><p>Perhaps the separation is less obvious than it seems. Perhaps the deeper question is how bodily organization participates when meaningful organization changes.<\/p><\/blockquote>\n<p><strong>This is a triptych<\/strong><\/p>\n<ul>\n<li><strong>Can meaning matter bodily?<\/strong> -&gt; <em><a href=\"https:\/\/aurelis.org\/blog\/healthcare\/does-deep-meaning-change-the-body\">Does Deep Meaning Change the Body?<\/a><\/em><\/li>\n<li><strong>Does meaning matter differently?<\/strong> -&gt; <em><a href=\"https:\/\/aurelis.org\/blog\/healthcare\/distinguishing-meaning-body-influences-in-diseases\">Distinguishing Meaning-Body Influences in Disease(s)<\/a><\/em><\/li>\n<li><strong>Can we scientifically discover how?<\/strong> -&gt; <em><a href=\"https:\/\/aurelis.org\/blog\/healthcare\/beyond-stress-toward-a-science-of-meaningful-constellations\">Beyond Stress: Toward a Science of Meaningful Constellations<\/a><\/em><\/li>\n<\/ul>\n<p><strong>An ordinary question with unusual depth<\/strong><\/p>\n<p>A piece of music brings chills. A humiliating remark makes the face flush. Bad news seems to hit the stomach before there is time to think. A moment of unexpected safety changes the breathing. Someone feels rejected, and it genuinely hurts. None of this sounds particularly mysterious. Human beings experience meaningful events bodily all the time.<\/p>\n<p>Science has increasingly shown measurable counterparts of such experiences. Poetry and music can evoke characteristic neural and physiological responses [1\u20132, 16]. Social evaluation can influence cortisol and inflammatory responses [3, 4]. Hostile interaction between partners has been associated with inflammatory activity and slower wound healing, while social support can alter physiological responses to challenge [5\u20137]. Social rejection even engages neural systems implicated in physical pain [8\u201310].<\/p>\n<p>Of course, this does not mean that Rumi cures arthritis. \ud83d\ude09 It means something perhaps more interesting: what happens in a human body is not always adequately explained by what physically happens from the outside.<\/p>\n<p><strong>The same event is not the same event<\/strong><\/p>\n<p>Imagine a manager saying, \u201cThis isn&#8217;t good enough.\u201d For one person, this is useful feedback. For another, it means embarrassment. For someone else, it threatens professional identity. And for yet another, it touches something much older: never being good enough, never receiving recognition, perhaps even not feeling worthy of being loved.<\/p>\n<p>The words are the same. Their deeper meaning is not. This is explored more fully in <em><a href=\"https:\/\/aurelis.org\/blog\/stress\/stress-deeper-meaning\">Stress is about Deeper Meaning<\/a><\/em>. The deeper one goes, the more the event belongs not merely to the situation but to the person&#8217;s broader history and inner organization.<\/p>\n<p>This matters scientifically. Research on social-evaluative threat already shows that not every unpleasant challenge produces the same physiological response [3, 4]. Apparently similar situations can become biologically different situations because, to the person, they are not actually the same.<\/p>\n<p><strong>Beyond the stress blob<\/strong><\/p>\n<p>\u2018Stress\u2019 remains useful shorthand, but it can also hide a great deal. Bereavement, humiliation, uncertainty, relationship conflict, social isolation, loss of control, fear of failure, and existential insecurity may all receive the same label. Measuring them together can be like mixing many colors and then carefully studying the resulting grey.<\/p>\n<p>This problem was discussed in <em><a href=\"https:\/\/aurelis.org\/blog\/stress\/18-stress-amorphous-thing-or-a-world-of-meaning\">Stress: Amorphous Thing or a World of Meaning?<\/a><\/em>. A later blog went one step further in <em><a href=\"https:\/\/aurelis.org\/blog\/stress\/4224\">Not Stress but Meaning is a Cause of Disease<\/a><\/em>, asking whether what is called \u2018stress\u2019 may sometimes be an intermediate phenomenon while deeper meaning lies closer to what is actually happening.<\/p>\n<p>This should not lead to replacing one blob with another called \u2018meaning.\u2019 Quite the contrary. If meaning matters, then distinctions within meaningfulness become more important, not less.<\/p>\n<p><strong>What makes meaning deep?<\/strong><\/p>\n<p>Deep meaning is not simply strong emotion or something a person consciously considers important. A person can be intensely angry without the anger reorganizing much in depth. Conversely, a sentence, a melody, or even an image can unexpectedly touch something that reaches through years of experience.<\/p>\n<p>As developed in <em><a href=\"https:\/\/aurelis.org\/blog\/coherence\/deeply-meaningful-non-conscious-processing\">Deeply Meaningful Non-Conscious Processing<\/a><\/em>, depth concerns broad participation. Memories, expectations, relationships, values, identity, emotions, bodily dispositions, and possibilities for the future can participate together. Much of this happens subconceptually, without appearing as a neatly formulated thought.<\/p>\n<p>Think of someone standing before a Rothko painting. Two people may receive approximately the same visual stimulus. One sees colored rectangles. The other is profoundly moved. The scientifically interesting difference lies neither in the painting nor in an explicit thought about the painting. Something happens in the larger body-mind organization of one person that does not happen in the same way in the other.<\/p>\n<p><strong>Meaning as living organization<\/strong><\/p>\n<p>This takes us beyond meaning as a label attached to information. In <em><a href=\"https:\/\/aurelis.org\/blog\/coherence\/from-coherence-to-meaning\">From Coherence to Meaning<\/a><\/em>, meaning is approached through belongingness: thought, emotion, memory, body, aspiration, relationship, and deeper intuition can participate in a larger coherent whole. Meaning is then less like an object that one \u2018has,\u2019 and more like something that is happening.<\/p>\n<p><em><a href=\"https:\/\/aurelis.org\/blog\/coherence\/from-patterns-to-meaning\">From Patterns to Meaning<\/a><\/em> approaches the same territory through patterns, their living interplay, intrinsic organization, and coherence. These are not separate boxes stacked on top of one another. They are ways of looking at an evolving whole.<\/p>\n<p>This also explains why meaningfulness cannot simply be equated with pleasantness. Grief can be deeply meaningful. So can sacrifice. Music-induced chills can involve strong physiological arousal while being intensely pleasurable [16]. The body does not contain a little meter showing how \u2018positive\u2019 or \u2018negative\u2019 the meaning is.<\/p>\n<p><strong>Patterns all the way down<\/strong><\/p>\n<p>There is nothing in neurophysiology that requires meaning to reside in a single conceptual place. As explored in <em><a href=\"https:\/\/aurelis.org\/blog\/cognitive-insights\/patterns-in-neurophysiology\">Patterns in Neurophysiology<\/a><\/em>, mental-neuronal patterns can be widely distributed and overlapping. Individual neurons participate in many patterns, and patterns continually influence one another.<\/p>\n<p>This provides an intuitive biological grounding for depth. What consciously appears as one thought \u2013 rejection, love, failure, safety \u2013 may participate in enormous underlying organization. <em><a href=\"https:\/\/aurelis.org\/blog\/cognitive-insights\/patterns-behind-patterns\">Patterns Behind Patterns<\/a><\/em> takes this further: patterns themselves interact within larger evolving patterns. The result is less like a cabinet full of psychological variables and more like a living ecosystem.<\/p>\n<p>So, when something becomes deeply meaningful, it need not be because one \u2018meaning center\u2019 has become strongly activated. A much broader brainy\/bodily organization may be participating.<\/p>\n<p><strong>Expectation is not enough<\/strong><\/p>\n<p>Research on placebo and suggestion makes this especially concrete. Verbal suggestion can alter pain and pain-related brain responses [11, 12]. Meaningful expectations can influence placebo-related dopamine release [13, 14]. Clearly, what a situation means can matter biologically.<\/p>\n<p>Yet the story immediately becomes subtler. In immune conditioning, learned associations can produce measurable physiological effects where conscious expectation alone may not [15]. Merely thinking or surface-level belief is therefore not the same as deep, meaningful organization.<\/p>\n<p>This is an important safeguard. The body is not waiting obediently for conscious thought to tell it what to do. Learning history, expectation, context, memory, and non-conscious organization may participate together. Precisely there, the question of meaning becomes more interesting.<\/p>\n<p><strong>Where does mind stop and body begin?<\/strong><\/p>\n<p>The title of this blog contains a hidden assumption. \u201cDoes deep meaning change the body?\u201d sounds as if meaning first exists somewhere in the mind and then somehow reaches across to alter the body.<\/p>\n<p>But a neuronal pattern is already bodily. Emotion is embodied. Memory is embodied. Breathing and posture can participate in meaningful experience. This is expressed strongly in <em><a href=\"https:\/\/aurelis.org\/blog\/healthcare\/mind-body-breakthrough\">\u2018Mind = Body\u2019 Breakthrough<\/a><\/em>. A nuanced formulation is offered by <em><a href=\"https:\/\/aurelis.org\/blog\/general-insights\/distinction-without-division\">Distinction without Division<\/a><\/em>: mind and body can be distinguished without being divided.<\/p>\n<p>The distinction remains essential. A cytokine is not a memory. Heart rate is not grief. Psychological and biological descriptions give science different kinds of information. Yet none of this requires two separate beings \u2013 a mind and a body \u2013 mysteriously influencing each other. There is one living person.<\/p>\n<p><strong>Changing the question<\/strong><\/p>\n<p>Perhaps the original question can therefore be gently reformulated. Instead of asking only whether deep meaning changes the body, one can ask: when deep meaningful organization changes within a person, how does bodily organization participate in that change?<\/p>\n<p>This allows influences to run in every direction. Meaningful experience can participate in bodily change; bodily states can alter meaningful experience; what happens next may, in turn, change the body. Pain, fatigue, inflammation, sleep, relationships, expectations, and memories can become parts of an evolving loop. The person is not divided during this.<\/p>\n<p>This is not \u2018mind over matter.\u2019 It is almost the opposite. Meaning does not need to escape from an immaterial realm to affect biology. It is already happening within a thoroughly embodied human being.<\/p>\n<p><strong>So, does deep meaning change the body?<\/strong><\/p>\n<p>Substantial scientific evidence shows that psychologically meaningful contexts and experiences can participate in measurable bodily changes. These include autonomic responses, endocrine activity, pain processing, inflammatory responses, wound healing, neurochemical processes, and conditioned immune responses [1\u201316, selectively].<\/p>\n<p>The evidence does not show that every deep meaning substantially changes health, that conscious thought directly controls physiology, or that bodily illness is \u2018really psychological.\u2019 It certainly does not warrant assigning illnesses to simplistic psychological causes.<\/p>\n<p>What it does warrant is taking meaning seriously. The external event may not be enough. \u2018Stress\u2019 may not be enough. Even conscious interpretation may not be enough. What matters may sometimes lie in how an experience participates in the deeper organization of the whole person.<\/p>\n<p><strong>The next question<\/strong><\/p>\n<p>And then a more difficult question appears. If meaning can participate in bodily processes, does every kind of meaning do so in the same way? Surely not. Does the same meaning act similarly in different people? Probably not. Could particular bodily vulnerabilities or diseases interact differently with particular kinds of meaningful organization? That remains a scientific question.<\/p>\n<p>Rheumatoid arthritis, for instance, is biological all the way through \u2014 in a person who is meaningful all the way through. Genetics, immunology, environment, behavior, relationships, history, and lived experience do not belong to separate human beings. They meet within one.<\/p>\n<p>If meaningful influences differ, science needs to distinguish them rather than pour them back into one grey bucket called stress.<\/p>\n<p>\u2014<\/p>\n<p><strong>Bibliography (far from exhaustive)<\/strong><\/p>\n<p>[1] Wassiliwizky E, Koelsch S, Wagner V, Jacobsen T, Menninghaus W. The emotional power of poetry: neural circuitry, psychophysiology and compositional principles. Soc Cogn Affect Neurosci. 2017 Aug 1;12(8):1229-1240. doi: 10.1093\/scan\/nsx069. PMID: 28460078; PMCID: PMC5597896.<\/p>\n<p>[2] Kassab A, Jayatunge R, Bou Khalil R. The therapeutic functions of poetry in mental health: A systematic review and meta-analysis. Psychiatry Res. 2026 Feb;356:116897. doi: 10.1016\/j.psychres.2025.116897. Epub 2025 Dec 11. PMID: 41411711.<\/p>\n<p>[3] Dickerson SS, Kemeny ME. Acute stressors and cortisol responses: a theoretical integration and synthesis of laboratory research. Psychol Bull. 2004 May;130(3):355-91. doi: 10.1037\/0033-2909.130.3.355. PMID: 15122924.<\/p>\n<p>[4] Dickerson SS, Gable SL, Irwin MR, Aziz N, Kemeny ME. Social-evaluative threat and proinflammatory cytokine regulation: an experimental laboratory investigation. Psychol Sci. 2009 Oct;20(10):1237-44. doi: 10.1111\/j.1467-9280.2009.02437.x. Epub 2009 Sep 14. PMID: 19754527; PMCID: PMC2761517.<\/p>\n<p>[5] Kiecolt-Glaser JK, Loving TJ, Stowell JR, Malarkey WB, Lemeshow S, Dickinson SL, Glaser R. Hostile marital interactions, proinflammatory cytokine production, and wound healing. Arch Gen Psychiatry. 2005 Dec;62(12):1377-84. doi: 10.1001\/archpsyc.62.12.1377. PMID: 16330726.<\/p>\n<p>[6] Gouin JP, Carter CS, Pournajafi-Nazarloo H, Glaser R, Malarkey WB, Loving TJ, Stowell J, Kiecolt-Glaser JK. Marital behavior, oxytocin, vasopressin, and wound healing. Psychoneuroendocrinology. 2010 Aug;35(7):1082-90. doi: 10.1016\/j.psyneuen.2010.01.009. Epub 2010 Feb 9. PMID: 20144509; PMCID: PMC2888874.<\/p>\n<p>[7] Heinrichs M, Baumgartner T, Kirschbaum C, Ehlert U. Social support and oxytocin interact to suppress cortisol and subjective responses to psychosocial stress. Biol Psychiatry. 2003 Dec 15;54(12):1389-98. doi: 10.1016\/s0006-3223(03)00465-7. PMID: 14675803.<\/p>\n<p>[8] Eisenberger NI, Lieberman MD, Williams KD. Does rejection hurt? An FMRI study of social exclusion. Science. 2003 Oct 10;302(5643):290-2. doi: 10.1126\/science.1089134. PMID: 14551436.<\/p>\n<p>[9] Kross E, Berman MG, Mischel W, Smith EE, Wager TD. Social rejection shares somatosensory representations with physical pain. Proc Natl Acad Sci U S A. 2011 Apr 12;108(15):6270-5. doi: 10.1073\/pnas.1102693108. Epub 2011 Mar 28. PMID: 21444827; PMCID: PMC3076808.<\/p>\n<p>[10] Eisenberger NI. Social pain and the brain: controversies, questions, and where to go from here. Annu Rev Psychol. 2015 Jan 3;66:601-29. doi: 10.1146\/annurev-psych-010213-115146. Epub 2014 Sep 22. PMID: 25251482.<\/p>\n<p>[11] Desmarteaux C, Streff A, Chen JI, Houz\u00e9 B, Pich\u00e9 M, Rainville P. Brain Responses to Hypnotic Verbal Suggestions Predict Pain Modulation. Front Pain Res (Lausanne). 2021 Dec 23;2:757384. doi: 10.3389\/fpain.2021.757384. PMID: 35295449; PMCID: PMC8915547.<\/p>\n<p>[12] Raij TT, Numminen J, N\u00e4rv\u00e4nen S, Hiltunen J, Hari R. Strength of prefrontal activation predicts intensity of suggestion-induced pain. Hum Brain Mapp. 2009 Sep;30(9):2890-7. doi: 10.1002\/hbm.20716. PMID: 19184995; PMCID: PMC6870696.<\/p>\n<p>[13] Lidstone SC, Schulzer M, Dinelle K, Mak E, Sossi V, Ruth TJ, de la Fuente-Fern\u00e1ndez R, Phillips AG, Stoessl AJ. Effects of expectation on placebo-induced dopamine release in Parkinson disease. Arch Gen Psychiatry. 2010 Aug;67(8):857-65. doi: 10.1001\/archgenpsychiatry.2010.88. PMID: 20679593.<\/p>\n<p>[14] Benedetti F, Amanzio M. Mechanisms of the placebo response. Pulm Pharmacol Ther. 2013 Oct;26(5):520-3. doi: 10.1016\/j.pupt.2013.01.006. Epub 2013 Jan 28. PMID: 23370213.<\/p>\n<p>[15] Albring A, Wendt L, Benson S, Witzke O, Kribben A, Engler H, Schedlowski M. Placebo effects on the immune response in humans: the role of learning and expectation. PLoS One. 2012;7(11):e49477. doi: 10.1371\/journal.pone.0049477. Epub 2012 Nov 21. PMID: 23185342; PMCID: PMC3504052.<\/p>\n<p>[16] Mori K, Iwanaga M. Resting physiological arousal is associated with the experience of music-induced chills. Int J Psychophysiol. 2014 Aug;93(2):220-6. doi: 10.1016\/j.ijpsycho.2014.05.001. Epub 2014 May 9. PMID: 24814935.<\/p>\n<div data-object_id=\"28975\" class=\"cbxwpbkmarkwrap cbxwpbkmarkwrap_no_cat cbxwpbkmarkwrap-post \"><a  data-redirect-url=\"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/posts\/28975\"  data-display-label=\"0\" data-show-count=\"0\" data-bookmark-label=\" \"  data-bookmarked-label=\" \"  data-loggedin=\"0\" data-type=\"post\" data-object_id=\"28975\" class=\"cbxwpbkmarktrig  cbxwpbkmarktrig-button-addto\" title=\"Bookmark This\" href=\"#\"><span class=\"cbxwpbkmarktrig-label\"  style=\"display:none;\" > <\/span><\/a> <div  data-type=\"post\" data-object_id=\"28975\" class=\"cbxwpbkmarkguestwrap\" id=\"cbxwpbkmarkguestwrap-28975\"><div class=\"cbxwpbkmarkguest-message\"><a href=\"#\" class=\"cbxwpbkmarkguesttrig_close\"><\/a><h3 class=\"cbxwpbookmark-title cbxwpbookmark-title-login\">Please login to bookmark<\/h3>\n\t\t<form name=\"loginform\" id=\"loginform\" action=\"https:\/\/aurelis.org\/blog\/wp-login.php\" method=\"post\">\n\t\t\t\n\t\t\t<p class=\"login-username\">\n\t\t\t\t<label for=\"user_login\">Username or Email Address<\/label>\n\t\t\t\t<input type=\"text\" name=\"log\" id=\"user_login\" class=\"input\" value=\"\" size=\"20\" \/>\n\t\t\t<\/p>\n\t\t\t<p class=\"login-password\">\n\t\t\t\t<label for=\"user_pass\">Password<\/label>\n\t\t\t\t<input type=\"password\" name=\"pwd\" id=\"user_pass\" class=\"input\" value=\"\" size=\"20\" \/>\n\t\t\t<\/p>\n\t\t\t\n\t\t\t<p class=\"login-remember\"><label><input name=\"rememberme\" type=\"checkbox\" id=\"rememberme\" value=\"forever\" \/> Remember Me<\/label><\/p>\n\t\t\t<p class=\"login-submit\">\n\t\t\t\t<input type=\"submit\" name=\"wp-submit\" id=\"wp-submit\" class=\"button button-primary\" value=\"Log In\" \/>\n\t\t\t\t<input type=\"hidden\" name=\"redirect_to\" value=\"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/posts\/28975\" \/>\n\t\t\t<\/p>\n\t\t\t\n\t\t<\/form><\/div><\/div><\/div>","protected":false},"excerpt":{"rendered":"<p>A meaningful experience can bring chills, pain, relaxation, or a racing heart. Few people find this strange. Yet when the question moves toward inflammation, healing, immune activity, or illness, meaning and biology are often treated as belonging to separate worlds. Perhaps the separation is less obvious than it seems. Perhaps the deeper question is how <a class=\"moretag\" href=\"https:\/\/aurelis.org\/blog\/healthcare\/does-deep-meaning-change-the-body\">Read the full article&#8230;<\/a><\/p>\n<div data-object_id=\"28975\" class=\"cbxwpbkmarkwrap cbxwpbkmarkwrap_no_cat cbxwpbkmarkwrap-post \"><a  data-redirect-url=\"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/posts\/28975\"  data-display-label=\"0\" data-show-count=\"0\" data-bookmark-label=\" \"  data-bookmarked-label=\" \"  data-loggedin=\"0\" data-type=\"post\" data-object_id=\"28975\" class=\"cbxwpbkmarktrig  cbxwpbkmarktrig-button-addto\" title=\"Bookmark This\" href=\"#\"><span class=\"cbxwpbkmarktrig-label\"  style=\"display:none;\" > <\/span><\/a> <div  data-type=\"post\" data-object_id=\"28975\" class=\"cbxwpbkmarkguestwrap\" id=\"cbxwpbkmarkguestwrap-28975\"><div class=\"cbxwpbkmarkguest-message\"><a href=\"#\" class=\"cbxwpbkmarkguesttrig_close\"><\/a><h3 class=\"cbxwpbookmark-title cbxwpbookmark-title-login\">Please login to bookmark<\/h3>\n\t\t<form name=\"loginform\" id=\"loginform\" action=\"https:\/\/aurelis.org\/blog\/wp-login.php\" method=\"post\">\n\t\t\t\n\t\t\t<p class=\"login-username\">\n\t\t\t\t<label for=\"user_login\">Username or Email Address<\/label>\n\t\t\t\t<input type=\"text\" name=\"log\" id=\"user_login\" class=\"input\" value=\"\" size=\"20\" \/>\n\t\t\t<\/p>\n\t\t\t<p class=\"login-password\">\n\t\t\t\t<label for=\"user_pass\">Password<\/label>\n\t\t\t\t<input type=\"password\" name=\"pwd\" id=\"user_pass\" class=\"input\" value=\"\" size=\"20\" \/>\n\t\t\t<\/p>\n\t\t\t\n\t\t\t<p class=\"login-remember\"><label><input name=\"rememberme\" type=\"checkbox\" id=\"rememberme\" value=\"forever\" \/> Remember Me<\/label><\/p>\n\t\t\t<p class=\"login-submit\">\n\t\t\t\t<input type=\"submit\" name=\"wp-submit\" id=\"wp-submit\" class=\"button button-primary\" value=\"Log In\" \/>\n\t\t\t\t<input type=\"hidden\" name=\"redirect_to\" value=\"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/posts\/28975\" \/>\n\t\t\t<\/p>\n\t\t\t\n\t\t<\/form><\/div><\/div><\/div>","protected":false},"author":2,"featured_media":28976,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"spay_email":"","jetpack_publicize_message":""},"categories":[11],"tags":[],"jetpack_featured_media_url":"https:\/\/i2.wp.com\/aurelis.org\/blog\/wp-content\/uploads\/2026\/08\/4069.jpg?fit=960%2C560&ssl=1","jetpack_publicize_connections":[],"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9Fdiq-7xl","jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/posts\/28975"}],"collection":[{"href":"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/comments?post=28975"}],"version-history":[{"count":3,"href":"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/posts\/28975\/revisions"}],"predecessor-version":[{"id":28987,"href":"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/posts\/28975\/revisions\/28987"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/media\/28976"}],"wp:attachment":[{"href":"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/media?parent=28975"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/categories?post=28975"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/aurelis.org\/blog\/wp-json\/wp\/v2\/tags?post=28975"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}