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Journal articles on the topic 'Spirit -> body'

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Published: 25 July 2024
Last updated: 31 July 2024

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1

Oppenheimer, Helen. "Spirit and Body." Theology 93, no. 752 (March 1990): 133–41. http://dx.doi.org/10.1177/0040571x9009300206.

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2

Dossey, Barbara M., and Larry Dossey. "BODY-MIND-SPIRIT." American Journal of Nursing 98, no. 8 (August 1998): 35–38. http://dx.doi.org/10.1097/00000446-199808000-00036.

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3

Leighton, Charles. "BODY-MIND-SPIRIT." American Journal of Nursing 98, no. 10 (October 1998): 33–37. http://dx.doi.org/10.1097/00000446-199810000-00028.

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4

Austin, Lesley, Warnes Anne-Marie, and Julie Matthews. "Body, mind and spirit." Learning Disability Practice 7, no. 7 (September 1, 2004): 22–23. http://dx.doi.org/10.7748/ldp.7.7.22.s23.

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5

Mozgovyy, I. "Man: Spirit, soul, body." Ukrainian Religious Studies, no. 4 (December 10, 1996): 70–71. http://dx.doi.org/10.32420/1996.4.79.

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The scientific-theoretical conference under such a name took place on November 13-14, 1996 in Sumy. She continued to discuss the issues raised at the scientific and theoretical conference "Spirit, soul, person: origins and searches", held here in 1993. The organizers of the current conference were Sumy State University, Institute of Philosophy of the Academy of Sciences of Ukraine, Ukrainian Association of Religious Studies, Ukrainian Philosophical Foundation, Sumy Art Museum. The Sumy Regional Branch of the Liberal Party of Ukraine (Head - A. Gapon) revealed great help in organizing the forum.
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6

Aikhenvald, Alexandra Y. "Body, mind, and spirit." Studies in Language 39, no. 1 (June 15, 2015): 85–117. http://dx.doi.org/10.1075/sl.39.1.04aik.

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In many languages, terms denoting the human body and its parts constitute a closed subclass of nouns with special grammatical properties. Many if not all parts of the human body may acquire dimensions of meanings with ethnographic importance. I focus on a tri-partite division of visible and invisible parts of a human and their attributes in Manambu, a Ndu language spoken in the East Sepik province of Papua New Guinea. The trichotomy of ‘body’ (səp), ‘mind’ (mawul) and ‘spirit’ (kayik) in Manambu reflects a culturally embedded conceptualization of what a human is. Each of the three taxonomic units has specific grammatical properties. The physical and mental profile of a human being in Manambu (as in many other languages) cannot be appreciated without understanding the grammar. Conversely, a structural analysis of a language is incomplete unless it makes reference to the system of belief and concepts encoded in it.
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7

Wilson, Barbara J., Sara Owens, and Chad Schaeffer. "Mind, Body, and Spirit." Oncology Issues 33, no. 2 (March 4, 2018): 56–63. http://dx.doi.org/10.1080/10463356.2018.1427992.

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8

Wiese-Bjornstal, Diane. "Spirit, Mind, and Body." Athletic Therapy Today 5, no. 1 (January 2000): 41–42. http://dx.doi.org/10.1123/att.5.1.41.

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9

Fišter, Kristina. "Asia: Body Mind Spirit." BMJ 329, no. 7475 (November 11, 2004): 1189.2. http://dx.doi.org/10.1136/bmj.329.7475.1189-a.

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10

Lane, Mary Rockwood. "Spirit-Body Healing II." Cancer Nursing 31, no. 3 (May 2008): E24—E31. http://dx.doi.org/10.1097/01.ncc.0000305719.90894.e9.

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11

Bryndin, Evgeny. "Formation in Family and Educational Institutions of Orthodox Form of Thinking and Communication." Journal of Advanced Research in Education 2, no. 6 (November 2023): 1–10. http://dx.doi.org/10.56397/jare.2023.11.01.

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Man is the interconnection of spirit, mind, soul and body. The body is the dwelling of the soul. The soul is the dwelling of the spirit, the source of life of the body, desires and feelings of man. The mind gives rise to thoughts and carries out their linguistic design. Thought is of a spiritual nature. The spirit penetrates into the living information of nature, into the soul and body, communicates with the spirits of other people. Jesus communicated with spirits. The human spirit communicates through prayer with God as a spiritual entity. He is the spiritual, moral, moral and ethical leader of the thinking, behavior and being of a person. Mind, spirit, soul and memory form a person in the process of human life. A person thinks and has spiritual qualities. Psalm 18:3 describes the nature of thinking. The night of the night reveals knowledge by penetrating the spirit into the living information of nature. Day to day conveys speech (communication) based on existing language knowledge. Communication can be live with people or with their knowledge. Communication with knowledge is carried out in the process of learning and creativity. Learning and creativity based on knowledge is carried out in the form of independent communication. In the process of communicating with people, a person manifests and forms the quality of the spirit. When communicating with righteous peaceful people, the spirit acquires useful qualities. When dealing with corrupt people, the spirit acquires pernicious qualities. The spirit of a child inherits generic qualities. In the process of communication, the spirit must learn to pacify the pernicious tribal qualities. The qualities of the spirit determine the ethical direction of thoughts and their linguistic design. In educational institutions, it is useful to study the spiritual laws of the Gospel, so that through their prism, children distinguish between good and evil and formed the right worldview, by reading literature and studying history, social sciences and cultural studies.
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12

Mansel, J. Keith. "Cleansing of Body and Spirit." Journal of Palliative Medicine 18, no. 12 (December 2015): 1082–83. http://dx.doi.org/10.1089/jpm.2015.0342.

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13

Hutchison, Cynthia Poznanski, Barbara D'Alessio, J. Brent Forward, and Gayle Newshan. "BODY-MIND-SPIRIT: HEALING TOUCH." American Journal of Nursing 99, no. 4 (April 1999): 43–48. http://dx.doi.org/10.1097/00000446-199904000-00033.

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14

De Line, Sebastian. "Clay and Common Ground: Clanships and Polyspirited Embodiment." Journal of Critical Race Inquiry 7, no. 1 (January 9, 2020): 93–105. http://dx.doi.org/10.24908/jcri.v7i1.13378.

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In this article, I explore embodiment within discourses on trans and two-spirit through a consideration of polyspirited(many-spirited) within the context of Indigenous and transnational stories of clay. Two main articulations spiral out from embodiments of the polyspirited: 1) that embodiment is not limited to one or two spirits but potentially many spirits operating through or within the body collectively in reciprocal relationality; and 2) that stories of clay teach us that the Westernized scientific conception of the human body is limited in its capacity to articulate what it means to be in relation. By understanding clay stories, we begin to comprehend that we are potentially more than two-spirit peoples.
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15

RUFFING, Janet K. "Knitting Together Mind, Body and Spirit." Studies in Spirituality 7 (January 1, 1997): 242–62. http://dx.doi.org/10.2143/sis.7.0.2004131.

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16

Sharp, Jan. "Body and spirit: Tibetan medical paintings." Journal of Visual Communication in Medicine 39, no. 3-4 (October 2016): 145–46. http://dx.doi.org/10.1080/17453054.2016.1246063.

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17

Nouriani, D. Steven. "Mundus Imaginalis: Bridging Body and Spirit." Psychological Perspectives 60, no. 3 (July 3, 2017): 386–94. http://dx.doi.org/10.1080/00332925.2017.1350807.

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18

Becker, Fran, Elizabeth Manfredo, and Deanna Xistris. "Healing the Body, Mind & Spirit." Oncology Issues 22, no. 3 (May 2007): 34–37. http://dx.doi.org/10.1080/10463356.2007.11883329.

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19

Summers, H. "Critical Care Nursing Body, Mind, Spirit." British Journal of Diseases of the Chest 80 (January 1986): 206–7. http://dx.doi.org/10.1016/0007-0971(86)90052-5.

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20

Clarke, Alan. "Wellness and Tourism: Mind, Body, Spirit." Annals of Tourism Research 37, no. 1 (January 2010): 276–78. http://dx.doi.org/10.1016/j.annals.2009.10.004.

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21

Walker, Nathalie. "Embrace Action: Mind, Body, and Spirit." AORN Journal 105, no. 4 (April 2017): 347–49. http://dx.doi.org/10.1016/j.aorn.2017.02.010.

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22

Raj, L. Anthony Savari. "There Is No Spirit Without Body." Philosophy, Culture, and Traditions 2 (2003): 79–87. http://dx.doi.org/10.5840/pct200328.

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23

Pusut, Arya Paskal. "POLA KOMUNIKASI TRANSENDENTAL KAMPETAN DALAM RITUS MAHELUR OLEH ETNIK MINAHASA." SOURCE : Jurnal Ilmu Komunikasi 8, no. 1 (April 30, 2022): 71. http://dx.doi.org/10.35308/source.v8i1.4874.

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Transcendental communication is a communication process that occurs between humans and something metaphysical. The Minahasa ethnic group has a tradition of transcendental communication practices, namely Mahelur rite . The Mahelur rite is a rite that is carried out by a transcendental communication process. The transcendental communication process that occurs is believed to be in the presence of ancestral spirits in the rite process and communicating with the rite attendees. The spirit present in the rite transfigures the spirit into the body of the rite leader so that the ancestral spirit speaks to the rite's audience through the body of the rite leader or Pakampetan using the original Minahasa language and translated by Mananombol who has in-depth knowledge of the Minahasa language.
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24

Kim, Insoo. "Understanding Relationship between Body and Spirit through “Spiritual Body” as the Body of Christ." Theological Forum 102 (December 31, 2020): 31–63. http://dx.doi.org/10.17301/tf.2020.12.102.31.

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25

Kim, Insoo. "Understanding Relationship between Body and Spirit through “Spiritual Body” as the Body of Christ." Theological Forum 102 (December 31, 2020): 31–63. http://dx.doi.org/10.17301/tf.2020.12.102.31.

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26

Leighton, Charles. "Body-Mind-Spirit: A Change of Heart." American Journal of Nursing 98, no. 10 (October 1998): 33. http://dx.doi.org/10.2307/3471568.

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27

Gilbert, Peter. "Leading with mind, heart, body and spirit." International Journal of Leadership in Public Services 9, no. 1/2 (November 11, 2013): 65–76. http://dx.doi.org/10.1108/ijlps-05-2013-0013.

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28

Gürsoy, İlkay Taş. "Wellness and tourism-mind, body, spirit, place." Journal of Policy Research in Tourism, Leisure and Events 11, no. 1 (March 27, 2018): 193–95. http://dx.doi.org/10.1080/19407963.2018.1455628.

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29

Adams, James D., and Cecilia Garcia. "Spirit, Mind and Body in Chumash Healing." Evidence-Based Complementary and Alternative Medicine 2, no. 4 (2005): 459–63. http://dx.doi.org/10.1093/ecam/neh130.

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This article discusses the importance of the spirit and mind in health and well-being among Chumash people. Prayer was the first step in healing since prayer invites the participation of God. Initiation practices are discussed that encouraged young people to develop the maturity and spiritual strength to become productive members of society. Pictographs were used in healing usually not only as a relaxation therapy, but also as a mode of education. A supportive environment was an important factor in Chumash health care, since the support of friends helps, comforts and relieves anxiety that is detrimental to healing.
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30

Lloyd, Leslie Freels, and Laurie R. Dunn. "Mind-body-spirit medicine: Interventions and resources." Journal of the American Academy of Physician Assistants 20, no. 10 (October 2007): 31–35. http://dx.doi.org/10.1097/01720610-200710000-00019.

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31

Greenwood, Michael T. "The Atlas of Mind, Body, and Spirit." Medical Acupuncture 20, no. 3 (September 2008): 203. http://dx.doi.org/10.1089/acu.2008.0589.

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32

Rosenthal, Cindy. "Judith Malina’s Voracious Body, Mind and Spirit." Performance Research 24, no. 3 (April 3, 2019): 139–43. http://dx.doi.org/10.1080/13528165.2019.1579024.

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33

Hoffart, Marita B., and Elizabeth Pross Keene. "BODY-MIND-SPIRIT: The Benefits of VISUALIZATION." American Journal of Nursing 98, no. 12 (December 1998): 44–47. http://dx.doi.org/10.1097/00000446-199812000-00041.

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34

Shihadeh, Ayman. "Classical Ash‘arī Anthropology: Body, Life and Spirit." Muslim World 102, no. 3-4 (September 20, 2012): 433–77. http://dx.doi.org/10.1111/j.1478-1913.2012.01409.x.

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35

Chan, Cecilia, Petula Sik Ying Ho, and Esther Chow. "A Body-Mind-Spirit Model in Health." Social Work in Health Care 34, no. 3-4 (August 8, 2002): 261–82. http://dx.doi.org/10.1300/j010v34n03_02.

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36

Lee, Eun-Kyoung Othelia, Hyunsook Yoon, Jungui Lee, Jiyoung Yoon, and Eunjin Chang. "Body-Mind-Spirit Practice for Healthy Aging." Educational Gerontology 38, no. 7 (July 2012): 473–85. http://dx.doi.org/10.1080/03601277.2011.567182.

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37

Thomas, Linda S. "Music helps heal mind, body, and spirit." Nursing Critical Care 9, no. 6 (November 2014): 28–31. http://dx.doi.org/10.1097/01.ccn.0000455851.55126.c1.

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38

METZGER, SUSAN M. "Parish nursing: Integrating body, mind, and spirit." Nursing 30, no. 12 (December 2000): 64hh6–64hh7. http://dx.doi.org/10.1097/00152193-200030120-00027.

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39

Olsen, Daniel H. "Wellness and Tourism: Mind, Body, Spirit, Place." Tourism Management 32, no. 2 (April 2011): 462. http://dx.doi.org/10.1016/j.tourman.2010.01.010.

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40

Hoffart, Marita B., and Elizabeth Pross Keene. "Body-Mind-Spirit: The Benefits of Visualization." American Journal of Nursing 98, no. 12 (December 1998): 44. http://dx.doi.org/10.2307/3471723.

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41

Dossey, Barbara M., and Larry Dossey. "Body-Mind-Spirit: Attending to Holistic Care." American Journal of Nursing 98, no. 8 (August 1998): 35. http://dx.doi.org/10.2307/3471907.

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42

Luskin, Frederic. "Transformative Practices for Integrating Mind–Body–Spirit." Journal of Alternative and Complementary Medicine 10, no. 1 (September 1, 2004): 15–23. http://dx.doi.org/10.1089/1075553042245872.

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43

Young-Mason, Jeanine. "Caring for the Body, Mind, and Spirit." Clinical Nurse Specialist 32, no. 6 (2018): 336. http://dx.doi.org/10.1097/nur.0000000000000404.

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44

O'Brien, Jodi. "Present in Body but Not in Spirit." Contemporary Psychology: A Journal of Reviews 38, no. 10 (October 1993): 1078–79. http://dx.doi.org/10.1037/032680.

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45

Luskin, Frederic. "Transformative Practices for Integrating Mind–Body–Spirit." Journal of Alternative and Complementary Medicine 10, supplement 1 (October 2004): S—15—S—22. http://dx.doi.org/10.1089/acm.2004.10.s-15.

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46

Chan, Celia H. Y., Cecilia L. W. Chan, S. M. Ng, Ernest H. Y. Ng, and P. C. Ho. "Body-mind-spirit intervention for IVF Women." Journal of Assisted Reproduction and Genetics 22, no. 11-12 (December 2005): 419–27. http://dx.doi.org/10.1007/s10815-005-6418-9.

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47

Istoft, Britt. "Divinity Manifest in a Female Body." Bulletin for the Study of Religion 41, no. 2 (April 12, 2012): 27–35. http://dx.doi.org/10.1558/bsor.v41i2.27.

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The article investigates a medieval heretical group, the Guglielmites, who worshipped their founder Guglielma of Milan (d. 1281) as the Holy Spirit incarnate and expected another woman, Maifreda da Pirovano, to become pope, the vicar of the Holy Spirit, at Guglielma's second coming in the year 1300. This event was prevented, however, by Dominican inquisitors, but we know that Maifreda's priestly activities had been going on for years. The article argues that the theology and practice of the Guglielmites developed gradually on a background of mysticism, eschatological expectations, imitation of Christ, and Eucharistic devotion. However, contrary to much female godlanguage in the Middle Ages, which was symbolic, female divinity was seen as taking flesh in a woman, and for that reason also her vicar on earth had to be a woman. The feminizing of the Holy Spirit justified a change in the gender system of the Church.
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48

Stone, Emma Francis. "Incorporating spirit." Body and Religion 1, no. 2 (December 22, 2017): 185–206. http://dx.doi.org/10.1558/bar.29112.

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The barrier that separates the spiritual and earthly worlds is paper thin in Brazil. The infusion of the spiritual into the secular manifests in diverse ways, but is perhaps best represented by the prevalence of ritual possession in the region, where the spiritual and material merge. This paper will focus on the phenomenon of ritual possession within Umbanda, an eclectic Afro-Brazilian spiritual tradition. It will first explore existing sociological and socio-functionalist analyses or ritual possession in Brazil, and then argue that there is a need for an analysis that makes sense of possession from an embodied perspective. Drawing on the testimonies of mediums from two Umbanda centers in Rio de Janeiro (the Casa da Caridade Caboclo Peri) and Sao Paulo (Templo Guaracy) in Brazil, the article will investigate the appeal of ritual possession as a spiritual practice located and experienced in the body.
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49

Huber, Sandra. "Spirit, Writer." Feminist Media Histories 6, no. 3 (2020): 137–71. http://dx.doi.org/10.1525/fmh.2020.6.3.137.

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Automatic writing, or spirit writing, introduces a hidden feminist media history that puts into question the role of the author, divisions between automaticity and creativity, and the porosity of the (writing) body. In the nineteenth century, a predominantly female labor force began channeling spirits and producing scripts that were either entirely authorless or profoundly collaborative, a practice not so much about inscribing as de-inscribing. This article focuses on medium Geraldine Cummins, who brought her ghosts and guides into a court of law, revealing how the most ordinary tools of writing can be encountered as uncanny and talismanic presences. Her techniques of radical listening invite explorations of live-ness, presence, able-ness, and receptivity—themes that the article extends to the work of contemporary feminist artists and the illegible scripts of AI. How does automatic writing complicate the role of bodies who write as well as bodies of writing?
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50

Lu, Chu-Yun, Chun-Ying Chiang, YuChun Yao, and Fan-Ko Sun. "Modeling Body–Mind–Spirit Well-Being and the Possibility of Relapse Intention in Adults Who Have a History of Substance Use in Taiwan." Journal of the American Psychiatric Nurses Association 26, no. 2 (May 18, 2019): 196–205. http://dx.doi.org/10.1177/1078390319844565.

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BACKGROUND: Substance use is a global mental health issue. There has been limited research exploring the relationships among body, mind, and spirit well-being and the possibility of relapse across different categories of substance users. AIMS: The purpose of the current path analysis was to examine the relationship between body–mind–spirit well-being and the possibility of relapse intention as well as other relevant predictors in people who had a history of substance use. METHODS: A cross-sectional survey was used. Participants were recruited in Southern Taiwan between December 2015 and June 2016. Data were collected from 467 participants who had a history of using controlled substances. RESULTS: Path analysis results revealed that body–mind–spirit well-being was negatively predictive of the possibility of relapse intention. Out of several predictors, stress influence and duration of substance use had direct effects on body–mind–spirit well-being and the possibility of relapse intention, respectively. Stress influence and duration of substance use were associated with decreased body–mind–spirit well-being and increased relapse intention scores. In addition, no history of health problems and male gender were associated with increased body–mind–spirit well-being. CONCLUSIONS: Stress management and the duration of substance use play an important role in body–mind–spirit well-being and relapse intention in people with a history of substance use. Health care professionals could teach substance users coping strategies to address their stress and problems, which may improve their health and reduce the possibility of relapse intention.
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