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In early medicine and anatomy, the location of the soul was hypothesized to be located within the body. Aristotle and Plato understood the soul as an incorporeal form but closely related to the physical world. The Hippocratic Corpus chronicles the evolution of thought that the soul is located within the body and is manifested in diseased ...
In Helena Blavatsky's Theosophy, the soul is the field of our psychological activity (thinking, emotions, memory, desires, will, and so on) as well as of the paranormal or psychic phenomena, such as extrasensory perception or out-of-body experiences; however, the soul is not the highest, but a middle dimension of human beings. Higher than the ...
The Platonic soul consists of three parts, which are located in different regions of the body: [8] [9] The logos (λογιστικόν), or logistikon, located in the head, is related to reason and regulates the other parts. The thymos (θυμοειδές), or thumoeides, located near the chest region, is related to spirit.
The astral body is a subtle body posited by many philosophers, intermediate between the intelligent soul and the mental body, composed of a subtle material. [1] In many recensions the concept ultimately derives from the philosophy of Plato though the same or similar ideas have existed all over the world well before Plato's time: it is related to an astral plane, which consists of the planetary ...
In his analysis of Baumgarten's aesthetics, he posited that "our strength as human beings lies in the ground of the soul". [136] Herder regarded the "dark abyss of the human soul" as the site where the sensations of the animal become the sensations of a human being and commingle, as it were, from afar with the soul.
The ancient Egyptians believed that a soul (kꜣ and bꜣ; Egypt. pron. ka/ba) was made up of many parts. In addition to these components of the soul, there was the human body (called the ḥꜥ, occasionally a plural ḥꜥw, meaning approximately "sum of bodily parts").
Jewish traditions teach that the luz is the bone from which the body will be rebuilt at the time of resurrection, and share the idea that this bone does not decay. [2] Rabbi Shraga Simmons teaches that destruction of this bone by cremation could prevent resurrection. [3] Interpretations disagree as to where in the spine the luz is located.
The text asserts that the human body is a composite of elements from earth, water, air, space (akash), and energy (agni, fire); and that the human soul is "the lord of the [human] body". [5] It then describes how human sensory organs arise from these, how functions such as human will, doubt, memory, intellect, copulation, speech, anger, fear ...