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[8] It conveys the notion that all things exist in a state of interconnected being, a state of being interwoven and mutually dependent. [9] The English term is predated by its use in French and Vietnamese. Interbeing is a direct translation of the French word "Interêtre". It is structurally identical as a combination of the two: "Inter" and ...
As one of the pioneers and leading researchers in the role of mind-brain-body interactions in health and chronic disease, his scientific contributions to U.S. national and international communities in the broad area of basic and translational enteric neurobiology with wide-ranging applications in clinical GI diseases and disorders is unparalleled.
The practice of zazen (seated meditation) and the use of kōans are methods to transcend dualistic thinking and realize one's true nature, which is the "true mind" (真心) or the "Buddha-mind" i.e. buddha-nature. In Zen, awakening is often described as a direct realization of the true heart-mind, free from delusions. [5]
The Pali–English Dictionary translates citta as heart or heart-mind, emphasizing it as more the passionate side of the mind, as opposed to manas as the intellect that grasps mental objects (dhamma). Citta is the object of meditation in the third part of Satipatthana, also called Four Foundations of Mindfulness.
Mind - The energy and intelligence that animates all life, both in its physical form and in the formless. The Universal Mind, often referred to as "wisdom" or the "impersonal" mind, is constant and unchanging, acting as the source of innate health and well-being. In contrast, the personal mind is in a continuous state of flux.
The mind, according to Descartes, was a "thinking thing" (Latin: res cogitans), and an immaterial substance. This "thing" was the essence of himself, that which doubts, believes, hopes, and thinks. The body, "the thing that exists" (res extensa), regulates normal bodily functions (such as heart and liver). According to Descartes, animals only ...
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Full Catastrophe Living was first published in 1990 and went through numerous reprintings, [10] [1] before eventually being reissued in a revised second edition in 2013. [2]: xxv The second edition refines the meditation instructions and descriptions of mindfulness-based approaches found in the first edition, and also reflects the "exponential" growth of scientific research into mindfulness ...