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The mind's innermost nature is described among various schools as pure luminosity or "clear light" and is often compared to a crystal ball or a mirror. Sogyal Rinpoche speaks of mind thus: "Imagine a sky, empty, spacious, and pure from the beginning; its essence is like this. Imagine a sun, luminous, clear, unobstructed, and spontaneously ...
[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 ...
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.
In the 20th century, its most significant defenders have been the noted philosopher of science Karl Popper and the neurophysiologist John Carew Eccles. [4] Popper, in fact, divided reality into three "worlds"—the physical, the mental, and objective knowledge (outside the mind)—all of which interact, [5] and Eccles adopted this same "trialist" form of interactionism. [6]
In the philosophy of mind, mind–body dualism denotes either that mental phenomena are non-physical, [1] or that the mind and body are distinct and separable. [2] Thus, it encompasses a set of views about the relationship between mind and matter, as well as between subject and object, and is contrasted with other positions, such as physicalism and enactivism, in the mind–body problem.
The introduction of this concept to Japan, via China, is related to the traditions of Zen, where the term ishin-denshin refers to direct mind transmission of Buddhist dharma. [ 5 ] [ 6 ] According to Zen tradition, the concept of ishin-denshin can be traced back to the initial dharma transmission between Gautama Buddha and Mahākāśyapa ...
According to the cardiocentric hypothesis, the heart is the primary location of human emotions, cognition, and awareness. [1] This notion may be traced back to ancient civilizations such as Egypt and Greece, where the heart was regarded not only as a physical organ but also as a repository of emotions and wisdom. [2]