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Journal articles on the topic 'Spirit -> body'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

Oppenheimer, Helen. "Spirit and Body." Theology 93, no. 752 (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 (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 (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 (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 (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 un

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7

Wilson, Barbara J., Sara Owens, and Chad Schaeffer. "Mind, Body, and Spirit." Oncology Issues 33, no. 2 (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 (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 (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 (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 (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

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12

Mansel, J. Keith. "Cleansing of Body and Spirit." Journal of Palliative Medicine 18, no. 12 (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 (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 (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

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15

Pusut, Arya Paskal. "POLA KOMUNIKASI TRANSENDENTAL KAMPETAN DALAM RITUS MAHELUR OLEH ETNIK MINAHASA." SOURCE : Jurnal Ilmu Komunikasi 8, no. 1 (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 spea

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16

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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17

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

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18

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

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19

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

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20

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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21

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

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22

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

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23

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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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

jabbar, wafaa. "Tales of The Body and Spirit in Oktay Rıfat Horozcu’s Poems." Journal of the College of Languages, no. 51 (January 2, 2025): 257–70. https://doi.org/10.36586/jcl.2.2025.0.51.0257.

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Oktay Rıfat Horozcu is one of the most important poets and literary persona in the modern Turkish literature. Although he focused on the conventions of popular poetry, social traditions, and critical issues, Oktay Rıfat Horozcu also wrote abstract poems that can be called scenarios.Body and spirit represent two important aspects in human life. Human beings enjoy a binary inborn character where the spirit has a great importance like the body and sometimes the spirit has more importance than the body. Both have their needs, problems, and taste. For instance, eating while hungry is a need for the

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27

Jayanth, Mathew Jayanth. "Body Spirituality: Incarnation as an Invitation to an Embodied Spirituality." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2004, Vol 7/2 (2004): 112–35. https://doi.org/10.5281/zenodo.4288591.

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Drawing inspiration from the feminist movement, recent studies highlight the importance o f  the body and body experiences in defining the identity o f  a person. The interest in body shown in the secular disciplines proved to be a remote preparation for serious theo- logical'reflection on the body. Following in the footsteps o f  Pope John Paul II who, in his theology o f  the body, initiated the process toward a deeper appreciation o f  the embodied nature of human existence in the world, the author explores the different dimensions o f  this embodied existe

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28

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

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29

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

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30

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

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31

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 d

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32

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 (2007): 31–35. http://dx.doi.org/10.1097/01720610-200710000-00019.

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33

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

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34

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

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35

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

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36

Roddick, Anita. "The Body Shop: Freeing the Corporate Spirit." Geography 76, no. 1 (1991): 16–20. http://dx.doi.org/10.1080/20436564.1991.12452294.

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37

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

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38

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 (2002): 261–82. http://dx.doi.org/10.1300/j010v34n03_02.

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39

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 (2012): 473–85. http://dx.doi.org/10.1080/03601277.2011.567182.

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40

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

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41

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

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42

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

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43

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

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44

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

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45

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

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46

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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47

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

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48

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

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49

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 (2005): 419–27. http://dx.doi.org/10.1007/s10815-005-6418-9.

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50

Kuman, Maria. "Prayer for Life Extention." Community Medicine and Public Health Care 11, no. 1 (2024): 1–2. https://doi.org/10.24966/cmph-1978/1000150.

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