{"id":807,"date":"2008-12-01T01:10:10","date_gmt":"2008-12-01T05:10:10","guid":{"rendered":"http:\/\/paganpages.org\/content\/?p=763"},"modified":"2008-11-24T16:05:32","modified_gmt":"2008-11-24T20:05:32","slug":"pagan-theology-4","status":"publish","type":"post","link":"https:\/\/paganpages.org\/emagazine\/2008\/12\/01\/pagan-theology-4\/","title":{"rendered":"Pagan Theology"},"content":{"rendered":"

Experiencing the work:\u00a0 How you treat others <\/strong><\/p>\n

In the last column we talked about what happens once we have the experience of the Pagan divine.\u00a0 What evidence do we have of that experience?\u00a0\u00a0 Does our outlook on the world change?\u00a0 Does our behavior change?<\/p>\n

While laser beams don\u2019t start shooting from our eyes and we don\u2019t get assigned a Harry Potter wand (though often those show up anyway) we should change.\u00a0 We should change because we have had a transformative experience, one that we seek to repeat, and often do repeat, over and over again.<\/p>\n

Last time we talked about what happens to our desire, a desire that changes from whatever was before to one focused on the Gods and Goddesses.\u00a0 Now I\u2019d like to ask what happens to how we treat each other.\u00a0 Should anything happen?\u00a0 Why can\u2019t we just behave any way we wish as long as \u201cit harm none\u201d?<\/p>\n

There are two, I believe separable, problems associated with this question.\u00a0 The first is the question of what, if any [1], influence transformative religious experiences should have on ethical beliefs and practices.\u00a0 The second is what effects an experience with the Gods and Goddesses has on our day-to-day behavior with respect to other people.\u00a0 Obviously, given my own preferences for systems and philosophies over emotion and relationships, I\u2019ll start off by discussing the technical issue of divine experience and ethical systems.<\/p>\n

Influence on how we think about relationships <\/strong><\/p>\n

One aspect of ethical philosophy is the search for the underpinnings or justifications for ethical systems.\u00a0 What makes us be ethical?\u00a0 Why must we hold one or another judgment about behavior?<\/p>\n

Clearly most religions answer this question by invoking some sort of absolute ideal, the god that gives the law and judges you when you don\u2019t perform correctly [2].\u00a0 Believe in the god, get your instructions in a book, and don\u2019t ask too many questions.\u00a0 Problem solved.<\/p>\n

However that won\u2019t work too well as a basis for Pagans.\u00a0 The ideal god just doesn\u2019t exist.\u00a0 Instead we have \u201cregular\u201d Gods and Goddesses that exist just like we do in the messy world of reality.\u00a0\u00a0 They have the same, or similar, ethical dilemmas that we do.\u00a0 They react to those ethical challenges, and often they react in a way that some would judge as inappropriate.\u00a0\u00a0\u00a0 As an aside, we can also note that the \u201cone god\u201d has similar problems if it is all powerful, but still allows all this evil to exist in the world.\u00a0 But that is a digression on evil that we should save for later.<\/p>\n

So what is the relationship of Pagan ethics to the direct experience of the divine?\u00a0 Is that a path to an ethical system, or is it irrelevant?<\/p>\n

Any ethical system derived from a direct experience will be a fundamentally practical system, as opposed to one derived from ideals or abstractions.\u00a0\u00a0 The other attributes of the multiplicity of direct experience of the divine also come into play.\u00a0 The Gods and Goddesses are individual, and as ethically complex and ambiguous, as we are.\u00a0 As individual entities they carry the same radical challenge of existence, how to make something out of nothing [3].\u00a0 By \u201cnothing\u201d here we mean the cognitive dislocation that comes from the radical proposition that we exist, we can make choices, and we are free in those choices.<\/p>\n

The Gods and Goddesses face the same existential dilemma as we do. While the Christian god is in itself both the beginning and the ending, the completeness of perfection that combines both the existence and non-existence, our theology places the Gods and Goddesses in a messier, more realistic, dilemma.\u00a0 This choice inherent in existence that they face is what makes the Gods and Goddess diverse.\u00a0 It\u2019s where we get the Morrigan and the Dagda.\u00a0 The good, and the bad.\u00a0 And even within the good and bad, we have the aspect of the other side.<\/p>\n

Because of this shared existence, we also share responsibility.\u00a0 Responsibility for our actions and their consequences.\u00a0 Remember the three-fold law?\u00a0 It is the requirement that we be responsible for our actions that connects the Gods and Goddesses with our ethical philosophy.\u00a0 Do not mis-understand, I am not saying that the Gods and Goddesses somehow impose a responsibility for action on their followers.\u00a0 Instead it is the condition through which we relate to them that spontaneously creates a requirement for responsibility.<\/p>\n

How you execute this responsibility, and what it means, to you is not determined by the Gods and Goddesses rather it arises from the nature of the world.\u00a0 Hurt and suffering are inherently things we would ourselves avoid, and thus must assume others wish to avoid that as well.\u00a0 So we must not impose suffering on others.\u00a0 While not getting into a general discussion of ethics, I believe this leads us down the path that we are each responsible for our own behavior, and need to develop an ethics through rational and thoughtful enquiry.<\/p>\n

Something that the Gods and Goddesses can help with, because they\u2019ve been doing it a lot longer than we have [4].<\/p>\n

Influence in how we treat others <\/strong><\/p>\n

Just as in the above section I skimmed over the entire discussion of how we relate the divine to ethics, I\u2019m going to move on and skim over how this impacts how we treat others.<\/p>\n

Again, I\u2019m not talking about particular ethical systems here. I\u2019m talking about a general sense of how the divine existence influences how we should treat others.\u00a0 The most basic statement of Wicca is \u201cif it harm none, do as ye will.\u201d\u00a0 This can be teased into all kinds of interpretations, but it basically boils down to \u201cdo no harm.\u201d\u00a0 Two things stand out about this, it is placed in a passive voice: making it easy to avoid any pro-active actions we might take.\u00a0 And it doesn\u2019t tell us much what it means by \u201charm.\u201d<\/p>\n

Instead of working on this rather obscure saw, we might examine the fundamental aspects of Pagan divinity to see if there are any clues there.\u00a0 If, as I argue above, existence of the Gods and Goddesses implies a sort of divine responsibility on those who follow them, then other attributes of Paganism might also bring forward shaping principles for how we might treat others.<\/p>\n

Multiplicity immediately comes to mind as a key Pagan attribute.\u00a0 And not just \u201cmany\u201d but also \u201cdiversity.\u201d\u00a0 Pagan deities come in all shapes, sizes, attitudes, and behavioral styles.\u00a0 This diversity makes coming up with a prescription for behavior difficult.\u00a0 What are we to make of the violent, dark Gods and Goddesses.\u00a0 Ones that embody death, war, and selfishness.\u00a0 If we do not accept them as mere reflections of human actions, emotions, and traits, but instead see them as existential beings making choices, then we have to ask ourselves how we deal with the diversity of the attitudes and actions we find in the Gods and Goddesses.\u00a0 In some ways this is similar to the book religions challenges in dealing with pain and suffering existing in a world created by a good god.\u00a0 How does evil and suffering exist in the world when the one god is good?<\/p>\n

For us the challenge is accepting Gods and Goddesses who might not be \u201cgood\u201d by our definition.\u00a0 They may be angry, greedy, warlike, or have a general tendency toward misbehavior.\u00a0 This requires a deep acceptance of the neutrality of nature, the underlying neutrality of the world, towards good and evil, light and dark.\u00a0 The nature of the Gods and Goddesses show us the great diversity of our own natures, and the ambivalence of the universe towards what we choose to do.\u00a0 I believe this diversity in what we honor and worship requires that Pagans bring an acceptance toward others and others behavior.\u00a0 We might wish to limit behaviors that harm or cause suffering, but we also understand that such behaviors are reflections of darkness that is contained in all of us, including the Gods and Goddesses.\u00a0 We might not condone it, but we approach it by condemning the behavior and its suffering, not those who for whatever reason engage in it.<\/p>\n

Another attribute that derives from the existence of Gods and Goddesses is the joy that comes from living in a world that is inhabited by magic and magical beings.\u00a0 If we bring joy and love to our approach to the social world then we will value whatever we see, we will honor whoever we are with, because we know that behind it all is a divine intrigue, a puzzle, an interest, that calls to us constantly.\u00a0 This knowledge of the divine in the world is always with us, because the world is always with us.\u00a0 Thus the joy in perceiving the Gods and Goddesses should also be with us as we travel in the world and relate to others.\u00a0 If everyone and everything is touched by the divine, then it demands our care, respect, and love.<\/p>\n

This divine joy, a reveling in what the world is and how it exists, is a fundamental separation of Paganism from other religions.\u00a0 We do not seek to deny the world, for there is really no other place to go.\u00a0 Instead we seek a profound connection with the world.\u00a0 The Gods and Goddesses provide that connection, for, like us, they too are part of the world, just beyond and slightly to the left of it.<\/p>\n

While I\u2019m sure there are many more attributes that can be derived from serious thinking about the existence of Gods and Goddesses, I believe that these two, diversity and inner joy, go a long way to shaping Pagan relationships.\u00a0 Diversity demands that we respect all beings that exist, and remember that, just like the Gods and Goddesses, they may have behaviors that require understanding, perhaps even avoiding or controlling, but they are still inherently worthy of acceptance [5].\u00a0 Joy demands that we treat the world as if it is divine, that if we see the Gods and Goddesses in it, we need to work to build on that underlying joy, and bring it out in our actions and relationships.<\/p>\n

These and other concepts can, with time and effort, be expanded into a general ethical philosophy for Pagans.\u00a0 While I\u2019m only touching the elephant here, with more work and time, we can develop a way of being that has us striving to build joyful, accepting, relationships.\u00a0\u00a0 We may not always behave as if we\u2019re building joyful, accepting relationships, but at least we know what we should be trying to do!<\/p>\n

Obviously these concepts are different from the standard moral and ethical proscriptions and concepts.\u00a0 They should be.\u00a0 Most ethical thinking in the West has grown up under the shadow of the book religions, where proscription and prescription are the norm.\u00a0 Where backing up firm rules is the role of ethical and theological thought.\u00a0 Had Paganism won over Constantine, I suspect that the way we think about right and wrong would be very different today.\u00a0 Acceptance, honor, respect, and an endorsing of that which brings joy would be some of the foundational assumptions behind ethical thought.\u00a0 Starting with joy will lead, I believe, to very different places than if we start with sin.\u00a0 We should remember those influences as we think about right and wrong, as we think about what we should do and why we do it.\u00a0 And realize that simple prescriptions like \u201cas long as it harm none\u201d are simply resetting the system back onto the territory of the book religions by developing simple prescriptions to complex problems.<\/p>\n

We can do better than that.<\/p>\n

[1] I don\u2019t want to go into a detailed discussion of ethical frameworks and philosophy.\u00a0 I want to understand the relationship between experience and ethics, not dissect the entire connection between Paganism and ethics.\u00a0 Suffice to say as background, for now, that I believe the most successful, practical, and inclusive ethical system that we can use will most likely be borrowed from somewhere else, not invented through Pagan religion.\u00a0 Ancient ethical systems are obviously way out of date, and it would be silly to come up with a new one when there has been so much work done on humanistic ethical systems already.\u00a0 But, I believe, an even more important point is that ethics deal with the relations between people, not between people and deity, and thus should be founded on practical and realistic measures of right relations between people.\u00a0 Deities can referee, or can stand as judges or guides or helpers, but they are mostly on the sidelines of any ethical system.<\/p>\n

[2] Because we have many Gods and Goddesses, some light, some dark, this becomes a bit of a problem for Pagan ethics.\u00a0 Which particular God or Goddess sets the law?\u00a0 And if they\u2019re all different, how do they come to a consensus?\u00a0 One way around such difficulties is to assume some sort of unifying God that hangs around in the background and sorts things out.\u00a0 I think that\u2019s a cop out, but that\u2019s for another column.<\/p>\n

[3] This is a very existential argument, and I must confess to being more taken with the existentialists than the Kantians.\u00a0 Why shouldn\u2019t Kierkegaard\u2019s radical proposition of faith \u201cwhat are you going to do in the face of the reality of faith\u201d apply to Pagans as well as Christians.\u00a0 In fact I think we see it applying all the time.\u00a0 Pagans get out and practice the faith, in circles, at festivals, and all over.\u00a0 What would drive that trouble if it were not for a sense of radical faith?<\/p>\n

[4] This gives us an expanded humanist\/existentialist approach toward ethics.\u00a0 Choice, responsibility, individual use of reason to search for truth, but also added on we get the Gods and Goddesses to help us with our search for truth.\u00a0 Sort of a humanist program with a bonus.<\/p>\n

[5]\u00a0 This does not mean that we can look evil in the face and do nothing.\u00a0 Remember, that our ability to choose implies that we choose responsibly.\u00a0 A humanist framework can, I believe, be built which results in strong arguments for treating people as worthy and having dignity.\u00a0 However the radical departure between Paganism and humanism comes in the inclusion of the Gods and Goddesses as part of any ethical framework, and the role that knowledge of them plays in shaping the world, and how we behave in the world.
\n<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Experiencing the work:\u00a0 How you treat others In the last column we talked about what happens once we have the experience of the Pagan divine.\u00a0 What evidence do we have of that experience?\u00a0\u00a0 Does our outlook on the world change?\u00a0 Does our behavior change? While laser beams don\u2019t start shooting from our eyes and we don\u2019t get assigned a Harry Potter wand (though often those show up anyway) we should change.\u00a0 We should change because we have had a transformative experience, one that we seek to repeat, and often do repeat, over and over again. Last time we talked about what happens to our desire, a desire that changes from whatever was before to one focused on the Gods and Goddesses.\u00a0 Now I\u2019d like to ask what happens to how we treat each other.\u00a0 Should anything happen?\u00a0 Why can\u2019t we just behave any way we wish as long as \u201cit harm none\u201d? There are two, I believe separable, problems associated with this question.\u00a0 The first is the question of what, if any [1], influence transformative religious experiences should have on ethical beliefs and practices.\u00a0 The second is what effects an experience with the Gods and Goddesses has on our day-to-day behavior with respect to other people.\u00a0 Obviously, given my own preferences for systems and philosophies over emotion and relationships, I\u2019ll start off by discussing the technical issue of divine experience and ethical systems. Influence on how we think about relationships One aspect of ethical philosophy is the search for the underpinnings or justifications for ethical systems.\u00a0 What makes us be ethical?\u00a0 Why must we hold one or another judgment about behavior? Clearly most religions answer this question by invoking some sort of absolute ideal, the god that gives the law and judges you when you don\u2019t perform correctly [2].\u00a0 Believe in the god, get your instructions in a book, and don\u2019t ask too many questions.\u00a0 Problem solved. However that won\u2019t work too well as a basis for Pagans.\u00a0 The ideal god just doesn\u2019t exist.\u00a0 Instead we have \u201cregular\u201d Gods and Goddesses that exist just like we do in the messy world of reality.\u00a0\u00a0 They have the same, or similar, ethical dilemmas that we do.\u00a0 They react to those ethical challenges, and often they react in a way that some would judge as inappropriate.\u00a0\u00a0\u00a0 As an aside, we can also note that the \u201cone god\u201d has similar problems if it is all powerful, but still allows all this evil to exist in the world.\u00a0 But that is a digression on evil that we should save for later. So what is the relationship of Pagan ethics to the direct experience of the divine?\u00a0 Is that a path to an ethical system, or is it irrelevant? Any ethical system derived from a direct experience will be a fundamentally practical system, as opposed to one derived from ideals or abstractions.\u00a0\u00a0 The other attributes of the multiplicity of direct experience of the divine also come into play.\u00a0 The Gods and Goddesses are individual, and as ethically complex and ambiguous, as we are.\u00a0 As individual entities they carry the same radical challenge of existence, how to make something out of nothing [3].\u00a0 By \u201cnothing\u201d here we mean the cognitive dislocation that comes from the radical proposition that we exist, we can make choices, and we are free in those choices. The Gods and Goddesses face the same existential dilemma as we do. While the Christian god is in itself both the beginning and the ending, the completeness of perfection that combines both the existence and non-existence, our theology places the Gods and Goddesses in a messier, more realistic, dilemma.\u00a0 This choice inherent in existence that they face is what makes the Gods and Goddess diverse.\u00a0 It\u2019s where we get the Morrigan and the Dagda.\u00a0 The good, and the bad.\u00a0 And even within the good and bad, we have the aspect of the other side. Because of this shared existence, we also share responsibility.\u00a0 Responsibility for our actions and their consequences.\u00a0 Remember the three-fold law?\u00a0 It is the requirement that we be responsible for our actions that connects the Gods and Goddesses with our ethical philosophy.\u00a0 Do not mis-understand, I am not saying that the Gods and Goddesses somehow impose a responsibility for action on their followers.\u00a0 Instead it is the condition through which we relate to them that spontaneously creates a requirement for responsibility. How you execute this responsibility, and what it means, to you is not determined by the Gods and Goddesses rather it arises from the nature of the world.\u00a0 Hurt and suffering are inherently things we would ourselves avoid, and thus must assume others wish to avoid that as well.\u00a0 So we must not impose suffering on others.\u00a0 While not getting into a general discussion of ethics, I believe this leads us down the path that we are each responsible for our own behavior, and need to develop an ethics through rational and thoughtful enquiry. Something that the Gods and Goddesses can help with, because they\u2019ve been doing it a lot longer than we have [4]. Influence in how we treat others Just as in the above section I skimmed over the entire discussion of how we relate the divine to ethics, I\u2019m going to move on and skim over how this impacts how we treat others. Again, I\u2019m not talking about particular ethical systems here. I\u2019m talking about a general sense of how the divine existence influences how we should treat others.\u00a0 The most basic statement of Wicca is \u201cif it harm none, do as ye will.\u201d\u00a0 This can be teased into all kinds of interpretations, but it basically boils down to \u201cdo no harm.\u201d\u00a0 Two things stand out about this, it is placed in a passive voice: making it easy to avoid any pro-active actions we might take.\u00a0 And it doesn\u2019t tell us much what it means by \u201charm.\u201d Instead of working on this rather obscure saw, we might examine the fundamental aspects of Pagan divinity to see if there are any clues there.\u00a0 If, as I argue above, existence of the Gods and Goddesses implies a sort of divine responsibility on those who follow them, then other attributes of Paganism might also bring forward shaping principles for how we might treat others. Multiplicity immediately comes to mind as a key Pagan attribute.\u00a0 And not just \u201cmany\u201d but also \u201cdiversity.\u201d\u00a0 Pagan deities come in all shapes, sizes, attitudes, and behavioral styles.\u00a0 This diversity makes coming up with a prescription for behavior difficult.\u00a0 What are we to make of the violent, dark Gods and Goddesses.\u00a0 Ones that embody death, war, and selfishness.\u00a0 If we do not accept them as mere reflections of human actions, emotions, and traits, but instead see them as existential beings making choices, then we have to ask ourselves how we deal with the diversity of the attitudes and actions we find in the Gods and Goddesses.\u00a0 In some ways this is similar to the book religions challenges in dealing with pain and suffering existing in a world created by a good god.\u00a0 How does evil and suffering exist in the world when the one god is good? For us the challenge is accepting Gods and Goddesses who might not be \u201cgood\u201d by our definition.\u00a0 They may be angry, greedy, warlike, or have a general tendency toward misbehavior.\u00a0 This requires a deep acceptance of the neutrality of nature, the underlying neutrality of the world, towards good and evil, light and dark.\u00a0 The nature of the Gods and Goddesses show us the great diversity of our own natures, and the ambivalence of the universe towards what we choose to do.\u00a0 I believe this diversity in what we honor and worship requires that Pagans bring an acceptance toward others and others behavior.\u00a0 We might wish to limit behaviors that harm or cause suffering, but we also understand that such behaviors are reflections of darkness that is contained in all of us, including the Gods and Goddesses.\u00a0 We might not condone it, but we approach it by condemning the behavior and its suffering, not those who for whatever reason engage in it. Another attribute that derives from the existence of Gods and Goddesses is the joy that comes from living in a world that is inhabited by magic and magical beings.\u00a0 If we bring joy and love to our approach to the social world then we will value whatever we see, we will honor whoever we are with, because we know that behind it all is a divine intrigue, a puzzle, an interest, that calls to us constantly.\u00a0 This knowledge of the divine in the world is always with us, because the world is always with us.\u00a0 Thus the joy in perceiving the Gods and Goddesses should also be with us as we travel in the world and relate to others.\u00a0 If everyone and everything is touched by the divine, then it demands our care, respect, and love. This divine joy, a reveling in what the world is and how it exists, is a fundamental separation of Paganism from other religions.\u00a0 We do not seek to deny the world, for there is really no other place to go.\u00a0 Instead we seek a profound connection with the world.\u00a0 The Gods and Goddesses provide that connection, for, like us, they too are part of the world, just beyond and slightly to the left of it. While I\u2019m sure there are many more attributes that can be derived from serious thinking about the existence of Gods and Goddesses, I believe that these two, diversity and inner joy, go a long way to shaping Pagan relationships.\u00a0 Diversity demands that we respect all beings that exist, and remember that, just like the Gods and Goddesses, they may have behaviors that require understanding, perhaps even avoiding or controlling, but they are still inherently worthy of acceptance [5].\u00a0 Joy demands that we treat the world as if it is divine, that if we see the Gods and Goddesses in it, we need to work to build on that underlying joy, and bring it out in our actions and relationships. These and other concepts can, with time and effort, be expanded into a general ethical philosophy for Pagans.\u00a0 While I\u2019m only touching the elephant here, with more work and time, we can develop a way of being that has us striving to build joyful, accepting, relationships.\u00a0\u00a0 We may not always behave as if we\u2019re building joyful, accepting relationships, but at least we know what we should be trying to do! Obviously these concepts are different from the standard moral and ethical proscriptions and concepts.\u00a0 They should be.\u00a0 Most ethical thinking in the West has grown up under the shadow of the book religions, where proscription and prescription are the norm.\u00a0 Where backing up firm rules is the role of ethical and theological thought.\u00a0 Had Paganism won over Constantine, I suspect that the way we think about right and wrong would be very different today.\u00a0 Acceptance, honor, respect, and an endorsing of that which brings joy would be some of the foundational assumptions behind ethical thought.\u00a0 Starting with joy will lead, I believe, to very different places than if we start with sin.\u00a0 We should remember those influences as we think about right and wrong, as we think about what we should do and why we do it.\u00a0 And realize that simple prescriptions like \u201cas long as it harm none\u201d are simply resetting the system back onto the territory of the book religions by developing simple prescriptions to complex problems. We can do better than that. [1] I don\u2019t want to go into a detailed discussion of ethical frameworks and philosophy.\u00a0 I want to understand the relationship between experience and ethics, not dissect the entire connection between Paganism and ethics.\u00a0 Suffice to say as background, for now, that I believe the most successful, practical, and inclusive ethical system that we can use will most likely be borrowed from somewhere else, not invented through Pagan religion.\u00a0 Ancient ethical systems are obviously way…<\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":0,"footnotes":""},"categories":[],"tags":[],"class_list":["post-807","post","type-post","status-publish","format-standard","hentry"],"acf":[],"_links":{"self":[{"href":"https:\/\/paganpages.org\/emagazine\/wp-json\/wp\/v2\/posts\/807","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/paganpages.org\/emagazine\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/paganpages.org\/emagazine\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/paganpages.org\/emagazine\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/paganpages.org\/emagazine\/wp-json\/wp\/v2\/comments?post=807"}],"version-history":[{"count":2,"href":"https:\/\/paganpages.org\/emagazine\/wp-json\/wp\/v2\/posts\/807\/revisions"}],"predecessor-version":[{"id":856,"href":"https:\/\/paganpages.org\/emagazine\/wp-json\/wp\/v2\/posts\/807\/revisions\/856"}],"wp:attachment":[{"href":"https:\/\/paganpages.org\/emagazine\/wp-json\/wp\/v2\/media?parent=807"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/paganpages.org\/emagazine\/wp-json\/wp\/v2\/categories?post=807"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/paganpages.org\/emagazine\/wp-json\/wp\/v2\/tags?post=807"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}