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The Old Testament consistently uses three primary words to describe the parts of man: basar (flesh), which refers to the external, material aspect of man (mostly in emphasizing human frailty); nephesh, which refers to the soul as well as the whole person or life; and ruach which is used to refer to the human spirit (ruach can mean "wind", "breath", or "spirit" depending on the context; cf ...
Plato uses this observation to illustrate his famous doctrine that the soul is a self-mover: life is self-motion, and the soul brings life to a body by moving it. Meanwhile, in the recollection and affinity arguments, the connection with life is not explicated or used at all. These two arguments present the soul as a knower (i.e., a mind).
He posited that health and disease were influenced by the balance and interaction of this vital force within individuals. [35] Paracelsus' view of the world soul extended to his understanding of the macrocosm and microcosm, where the human body (microcosm) is a reflection of the larger universe (macrocosm). By studying the world soul's ...
Bodymind is an approach to understand the relationship between the human body and mind where they are seen as a single integrated unit. It attempts to address the mind–body problem and resists the Western traditions of mind–body dualism.
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Illustration of mind–body dualism by René Descartes. Inputs are passed by the sensory organs to the pineal gland, and from there to the immaterial spirit. The mind–body problem is a philosophical problem concerning the relationship between thought and consciousness in the human mind and body. [1] [2]
The subtle body is sometimes known as manomaya-kāya, the “body made of mind” and is the means for synchronising the body and the mind, particularly during meditation. [ 24 ] The subtle body consists of thousands of subtle energy channels ( nadis ), which are conduits for energies or "winds" ( lung or prana ) and converge at chakras . [ 22 ]
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