Nature Of Mind Dictionary

Buddha Nature

The following terms refer to the same thing: Self-Nature, True Nature, Original Nature, Dharma Nature, True Mark, True Mind, True Emptiness, True Thusness, Dharma Body, Original Face, Emptiness, Prajna, Nirvana, etc.

According to the Mahayana view, (buddha-nature) is the true, immutable, and eternal nature of all beings. Since all beings possess buddha-nature, it is possible for them to attain enlightenment and become a buddha, regardless of what level of existence they occupy ...

The answer to the question whether buddha-nature is immanent in beings is an essential determining factor for the association of a given school with Theravada or Mahayana, the two great currents within Buddhism.

In Theravada this notion is unknown; here the potential to become a buddha is not ascribed to every being.

By contrast the Mahayana sees the attainment of buddhahood as the highest goal; it can be attained through the inherent buddha-nature of every being through appropriate spiritual practice. (The Shambhala Dictionary of Buddhism and Zen.)

See also "Dharma Nature."

 (See also: Buddha Nature , Buddhism, Body Mind and Soul)

Nature Cure (Nature Care): Progenitor of naturopathy. Nature Cure is a variation of self-healing whose most important measures are fasting and rest. Originally, Nature Cure was a hydropathy-centered natural lifestyle.

Its principle is:

(a)           that all disease, barring accidents and the consequences of hostile surroundings, is due to violations of nature's laws, and

(b)           that, therefore, true healing consists in a return to natural habits.

(See also: Nature Cure , Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

Buddha-Nature (buddhata): In Mahayana Buddhism, undifferientiated absolute existence behind all appearances, functionally the same as nirvana, emptiness, suchness, and the Eternal Buddha.

 (See also: Buddha-Nature , Eastern Philosophy, Body Mind and Soul)

Buddha-nature: The original nature of all people, which is harmonious and non-dualistic. This is always present, whether it is ever realized or not. It is a concrete expression used to signify perfection.

 (See also: Buddha-nature , Buddhism, Body Mind and Soul)

Dharma Nature

The intrinsic nature of all things. Used interchangeably with "emptiness," "reality." See also "Buddha Nature."

 (See also: Dharma Nature , Buddhism, Body Mind and Soul)

Prakriti-nature:  referring either to one's individual nature (body type) or to Nature as a whole

(See also: Prakriti-nature , Ayurveda, Ayurvedic Dictionary, Alternative Health, Body Mind and Soul)

Demons

Evil influences which hinder cultivation. These can take an infinite number of forms, including evil beings or hallucinations. Disease and death, as well as the three poisons of greed, anger and delusion are also equated to demons, as they disturb the mind.

The Nirvana Sutra lists four types of demon:

i)               greed, anger and delusion;

ii)             ii) the five skandas, or obstructions caused by physical and mental functions;

iii)            iii) death;

iv)            iv) the demon of the Sixth Heaven (Realm of Desire).

The Self-Nature has been described in Mahayana sutras as a house full of gold and jewelry. To preserve the riches, i.e., to keep the mind calm, empty and still, we should shut the doors to the three thieves of greed, anger and delusion.

Letting the mind wander opens the house to "demons," that is, hallucinations and harm. Thus, Zen practitioners are taught that, while in meditation, "Encountering demons, kill the demons, encountering Buddhas, kill the Buddhas." Both demons and Buddhas are mind-made, Mind-Only.

For a detailed discussion of demons, see Master Thich Thien Tam, Buddhism of Wisdom and' Faith, sect. 51.

 (See also: Demons , Buddhism, Body Mind and Soul)

Universal Mind The sum of the states of kosmic consciousness grouped under the human expressions thought, will, understanding, and feeling, collectively expressed in the Sanskrit as mahat. During deep sleep, the human mind is in abeyance on the physical plane, because our consciousness is not affecting the physical brain which in waking hours expresses it, although during the svapna (sleeping-dreaming) state the brain dreams; and similarly in the cosmos at the manvantaric dawn universal mind "was not" because there was as yet no vehicle for its expression through the cosmic hierarchies, this vehicle being the collective Ah-hi or hosts of dhyani-chohans. Universal mind remained during pralaya in a state of intense spiritual-intellectual activity, as the permanent root of subsequent cosmic mental action arising during manvantara. Universal mind is the manifested One, from the still more abstruse One or kosmic unity, and simultaneously with the evolution of universal mind the cosmic supreme One or hierarch also manifests itself in manvantara as avalokitesvara (Logos or atman) through its veil, universal substance or mulaprakriti -- a unity with triple aspects. It is the mother of the manasaputras or sons of mind, and is kosmic buddhi or mahabuddhi.

All generalizing terms such as universal mind have various applications, because nature is built throughout on analogical structure and function, and hence what applies to the great likewise applies to the small. Thus universal mind is applicable either to a solar system, a galactic system, or a system comprising a number of galaxies, etc.

See also MAHAT; UNIVERSAL SOUL

(See also: Universal Mind , Mysticism, Mysticism Dictionary, Body mind and Soul)

Alchemy ; in Arabic Ul-Khemi, is, as the name suggests, the chemistry of nature. Ui-Khemi or Al-Kimia, however, is only an Arabianized word, taken from the Greek chemeia, (chemeia) from cumoz -  "juice", sap extracted from a plant.

Says Dr. Wynn Westcott: "The earliest use of the actual term ‘alchemy’ is found in the works of Julius Firmicus Maternus, who lived in the days of Constantine the Great. The Imperial Library in Paris contains the oldest-extant alchemic treatise known in Europe;it was written by Zosimus the Panopolite about 400 A.D. in the Greek language, the next oldest is by Eneas Gazeus, 480 A.D."

It deals with the finer forces of nature and the various conditions in which they are found to operate. Seeking under the veil of language, more or less artificial, to convey to the uninitiated so much of the mysterium magnum as is safe in the hands of a selfish world, the alchemist postulates as his first principle the existence of a certain Universal Solvent by which all composite bodies are resolved into the homogeneous substance from which they are evolved, which substance he calls pure gold, or summa materia. This solvent, also called menstvuum universale, possesses the power of removing all the seeds of disease from the human body, of renewing youth and prolonging life. Such is the lapis philosophorum (philosopher’s stone).

Alchemy first penetrated into Europe through Geber, the great Arabian sage and philosopher, in the eighth century of our era; but it was known and practised long ages ago in China and in Egypt, numerous papyri on alchemy and other proofs of its being the favourite study of kings and priests having been exhumed and preserved under the generic name of Hermetic treatises. (See "Tabula Smaragdina"). Alchemy is studied under three distinct aspects, which admit of many different interpretations, viz.: the Cosmic, Human, and Terrestrial. These three methods were typified under the three alchemical properties - sulphur, mercury, and salt.

Different writers have stated that there are three, seven, ten, and twelve processes respectively; but they are all agreed that there is but one object in alchemy, which is to transmute gross metals into pure gold. What that gold, however, really is, very few people understand correctly. No doubt that there is such a thing in nature as transmutation of the baser metals into the nobler, or gold. But this is only one aspect of alchemy, the terrestrial or purely material, for we sense logically the same process taking place in the bowels of the earth. Yet, besides and beyond this interpretation, there is in alchemy a symbolical meaning, purely psychic and spiritual.

While the Kabbalist-Alchemist seeks for the realization of the former, the Occultist-Alchemist, spurning the gold of the mines, gives all his attention and directs his efforts only towards the transmutation of the baser quaternary into the divine upper trinity of man, which when finally blended are one. The spiritual, mental, psychic, and physical planes of human existence are in alchemy compared to the four elements, fire, air, water and earth, and are each capable of a threefold constitution, i.e., fixed, mutable and volatile.

Little or nothing is known by the word concerning the origin of this archaic branch of philosophy; but it is certain that it antedates the construction of any known Zodiac, and, as dealing with the personified forces of nature, probably also any of the mythologies of the world; nor is there any doubt that the true secret of transmutation (on the physical plane) was known in days of old, and lost before the dawn of the so-called historical period. Modern chemistry owes its best fundamental discoveries to alchemy, but regardless of the undeniable truism of the latter that there is but one element in the universe, chemistry has placed metals in the class of elements and is only now beginning to find out its gross mistake.

Even sonic Encyclopedists are now forced to confess that if most of the accounts of transmutations are fraud or delusion, "yet some of them are accompanied by testimony which renders them probable. . . By means of the galvanic battery even the alkalis have been discovered to have a metallic base.

The possibility of obtaining metal from other substances which contain the ingredients composing it, and of changing one metal into another . . . must therefore be left undecided. Nor are all alchemists to be considered impostors. Many have laboured under the conviction of obtaining their object, with indefatigable patience and purity of heart, which is earnestly recommended by sound alchemists as the principal requisite for the success of their labours."

(Pop. Encyclop.)

(See also: Alchemy , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Inner Child Cards: Divination system created by Isha Lerner and professional astrologer Mark Lerner, coauthors of Inner Child Cards: A Journey into Fairy Tales, Myth, and Nature (1992). The system features this book and a fairy-tale adaptation of the 78-card tarot. It reawakens the child within by conducing to interaction of the user and the most potent archetypes of the inner world. Its apparent principle is that humans are divine and have radiant selves: starchildren who live in the heart.

(See also: Inner Child Cards , Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

Ah-hi (Senzar) A group or class of celestial or spiritual beings known in different countries under various names: dhyani-chohans, angels or angelic hosts, 'elohim, the Greek minor logoi, etc. Vehicles for the manifestation of cosmic mind and will, they are "the collective hosts of spiritual beings" through which the universal mind comes into action.

"They are the Intelligent Forces that give to and enact in Nature her 'laws,' while themselves acting according to laws imposed upon them in a similar manner by still higher Powers; but they are not 'the personifications' of the power of Nature, as erroneously thought" (SD 1:38). During pralaya "Universal Mind was not, for there were no Ah-hi to contain it," no celestial beings to manifest mind (Stanzas of Dzyan 1:3).

Commenting on this, Blavatsky describes the Ah-hi as entities who "being on the highest plane, reflect the universal mind collectively at the first flutter of Manvantara. After which they begin the work of evolution of all the lower forces throughout the seven planes, down to the lowest -- our own. The Ah-hi are the primordial seven rays, or Logoi, emanated from the first Logos, triple, yet one in its essence. . . .

"Like all other Hierarchies, on the highest plane they are arupa, i.e., formless, bodiless, without any substance, mere breaths. On the second plane, they first approach to Rupa, or form. On the third, they become Manasa-putras, those who became incarnated in men. With every plane they reach they are called by different names . . ." (TBL 17, 20-21).

(See also: Ah-hi , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

siddhi: (Sanskrit) "Power, accomplishment; perfection."

Extraordinary powers of the soul, developed through consistent meditation and deliberate, grueling, often uncomfortable tapas, or awakened naturally through spiritual maturity and yogic sadhana.

Through the repeated experience of Self Realization, siddhis naturally unfold according to the needs of the individual. Before Self Realization, the use or development of siddhis is among the greatest obstacles on the path because it cultivates ahamkara, I-ness, and militates against the attainment of prapatti, complete submission to the will of God, Gods and guru. Six siddhis in particular are considered primary obstacles to samadhi:

-       clairvoyance (adarsha siddhi or divya siddhi),

-       clairaudience (shravana siddhi or divyashravana),

-       divination (pratibha siddhi),

-       super-feeling (vedana siddhi) and

-       super-taste (asvadana siddhi),

-       supersmell (varta siddhi).

The eight classical siddhis are:

1)    anima: to be as small as an atom;

2)    mahima: to become infinitely large;

3)    laghima: super-lightness, levitation;

4)    prapti: pervasiveness, extension, to be anywhere at will;

5)    prakamya: fulfillment of desires;

6)    vashitva: control of natural forces;

7)    ishititva: supremacy over nature;

8)    kama-avasayitva: complete satisfaction.

The supreme siddhi (parasiddhi) is realization of the Self, Parasiva.

See: ahamkara, prapatti, siddha yoga, psychic ability.

(See also: Siddhi , Hinduism, Body Mind and Soul)

shad darshana: (Sanskrit) "Six views or insights; six philosophies."

Among the hundreds of Hindu darshanas known through history are six classical philosophical systems: Nyaya, Vaisheshika, Sankhya, Yoga, Mimamsa and Vedanta.

Each was tersely formulated in sutra form by its "founder," and elaborated in extensive commentaries by other writers. They are understood as varied attempts at describing Truth and the path to it. Elements of each form part of the Hindu fabric today.

-       Nyaya: "System, rule; logic." A system of logical realism, founded sometime around 300 bce by Gautama, known for its systems of logic and epistemology and concerned with the means of acquiring right knowledge. Its tools of enquiry and rules for argumentation were adopted by all schools of Hinduism.

-       Vaisheshika: "Distinctionism." From "vishesha," differences. Philosophy founded by Kanada (ca 300 bce) teaching that liberation is to be attained through understanding the nature of existence, which is classified in nine basic realities (dravyas): earth, water, light, air, ether, time, space, soul and mind. Nyaya and Vaisheshika are viewed as a complementary pair, with Nyaya emphasizing logic, and Vaisheshika analyzing the nature of the world.

-       Sankhya: "Enumeration, reckoning." A philosophy founded by the sage Kapila (ca 500 bce), author of the Sankhya Sutras. Sankhya is primarily concerned with "categories of existence," tattvas, which it understands as 25 in number. The first two are the unmanifest purusha and the manifest primal nature, prakriti - the male-female polarity, viewed as the foundation of all existence. Prakriti, out of which all things evolve, is the unity of the three gunas: sattva, rajas and tamas. Sankhya and Yoga are considered an inseparable pair whose principles permeate all of Hinduism.

-       See: prakriti, purusha.

-       Yoga: "Yoking; joining." Ancient tradition of philosophy and practice codified by Patanjali (ca 200 bce) in the Yoga Sutras. It is also known as raja yoga, "king of yogas," or ashtanga yoga, "eight-limbed yoga." Its object is to achieve, at will, the cessation of all fluctuations of consciousness, and the attainment of Self Realization. Yoga is wholly dedicated to putting the high philosophy of Hinduism into practice, to achieve personal transformation through transcendental experience, samadhi.

-       See: yoga.

-       Mimamsa: "Inquiry" (or Purva, "early," Mimamsa). Founded by Jaimini (ca 200 bce), author of the Mimamsa Sutras, who taught the correct performance of Vedic rites as the means to salvation.

-       Vedanta (or Uttara "later" Mimamsa): "End (or culmination) of the Vedas." For Vedanta, the main basis is the Upanishads and Aranyakas (the "end," anta, of the Vedas), rather than the hymns and ritual portions of the Vedas. The teaching of Vedanta is that there is one Absolute Reality, Brahman. Man is one with Brahman, and the object of life is to realize that truth through right knowledge, intuition and personal experience. The Vedanta Sutras (or Brahma Sutras) were composed by Rishi Badarayana (ca 400 bce).

See: Brahma Sutra, padartha, tattva, Vedanta, yoga.

(See also: Shad darshana , Hinduism, Body Mind and Soul)

Tao: Translated it means the way (Chinese). In the form of the Tao in Taoism, Tao is the way of nature, which is undescribable. For Confucius the Tao is the way of man, society, and government, of relationships. For Zen, Tao is the way, it is Buddha-nature, Buddha-mind, reality.

 (See also: Tao , Buddhism, Body Mind and Soul)

A Theosophical definition of Intermediate Nature :

Intermediate Nature

To speak of man as a trichotomy, or as having a division into three parts  - as in the Christian New Testament: a "natural" body, a psychical body, and a spiritual body  - is a convenient expression, but it by no means sets forth in detail the entire economy of man's inner being.

Following then this trichotomy, there is first the divinespiritual element in the human constitution which is man's own individual inner god; second, the soul or human monad, which is his human egoic self, his intermediate or psychical or second nature; third, all the composite lower part of him which although comprising several sheaths may be conveniently grouped under the one term vehicle or body. Gods, monads, and atoms collectively in nature are copied in the essential trichotomy of man, as spirit, soul, and body, and hence the latter is another way of saying man's divine-spiritual, intermediate soul, and astral-physical parts.

It is the intermediate nature, offspring of the divine spark, which enshrines the ray from the divine spark, its spiritual sun so to say, and steps it down into the ordinary mentality of man. It is this intermediate nature which reincarnates. The divine-spiritual part of man does not reincarnate, for this part of man has no need of learning the lessons that physical life can give: it is far above them all. But it is the intermediate part functioning through the various garments or sheaths of the inner man  - these garments may be called astral or ethereal  - which in this manner can reach down to and touch our earthly plane; and the physical body is the garment of flesh in touch with the physical world.

The intermediate nature is commonly called the human soul. It is an imperfect thing, and is that which comes back into incarnation, because it is drawn to this earth by attraction. It learns much needed lessons here, in this sphere of the universal life. (See also Principles of Man)

See also: Intermediate Nature , Mysticism, Body Mind and Soul

Nature Spirits

Various types of beings that are said to be the "soul" of natural forms. Belief in the existence of nature spirits is common to all cultures throughout history.

They are usually attached to a specific place, such as a tree, river, plant or mountain. They come in a variety of shapes and temperaments. Some are described as human in form, others are like animals or are half-human, half animal; some are helpful, others deceitful or malevolent. They are normally invisible to humans, except to those with the gift of clairvoyance.

Elementals are a sub-class of nature spirits that are a part of the life force of all things in nature. They are ruled by archangels and are generally regarded as benevolent. The Neoplatonic Greeks categorized elementals according to the four elements:

• Earth elementals are gnomes;
• air elementals are sylphs;
• Water elementals are undines; and
• Fire elementals are salamanders.

In the Middle Ages interest in these main groups was revived and alchemists and magicians sought to control and manipulate the forces of nature and the universe. Other elementals include elves, who live in the woods, and household spirits such as brownies, goblins and bogies. Fairies are also sometimes included in this category.

(See also: Nature Spirits , New Age Spirituality, Body Mind and Soul)

Lower Nature, Lower Self The dual human nature arises from the fact that manas (mind), the field and substance of human thought and reasoning, is the scene of interaction between the spiritual soul (buddhi-manas) and the animal soul (kama-manas). Thus there is a threefold division, so that lower self may be considered as either the kama-manas as opposed to buddhi-manas, or else the dual human consciousness or false ego, consisting of both selfish and unselfish elements. The term lower nature, however, refers to the animal and selfish side of human nature, that part which tends downwards and which has to be regenerated and raised.

(See also: Lower Nature, Lower Self , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

raja yoga: (Sanskrit) "King of yogas."

Also known as ashtanga yoga, "eight-limbed yoga." The classical yoga system of eight progressive stages to Illumination as described in various yoga Upanishads, the Tirumantiram and, most notably, the Yoga Sutras of Patanjali.

The eight limbs are as follows.

1)    yama: "Restraint." Virtuous and moral living, which brings purity of mind, freedom from anger, jealousy and subconscious confusion which would inhibit the process of meditation.

2)    niyama: (Sanskrit) "Observance." Religious practices which cultivate the qualities of the higher nature, such as devotion, cognition, humility and contentment- giving the refinement of nature and control of mind needed to concentrate and ultimately plunge into samadhi.

3)    asana: "Seat or posture." A sound body is needed for success in meditation. This is attained through hatha yoga, the postures of which balance the energies of mind and body, promoting health and serenity, e.g., padmasana, the "lotus pose," for meditation. The Yoga Sutras indicate that asanas make the yogi impervious to the impact of the pairs of opposites (dvandva), heat-cold, etc.

4)    pranayama: "Mastering life force." Breath control, which quiets the chitta and balances ida and pingala. Science of controlling prana through breathing techniques in which lengths of inhalation, retention and exhalation are modulated. Pranayama prepares the mind for deep meditation.

5)    pratyahara: "Withdrawal." The practice of withdrawing consciousness from the physical senses first, such as not hearing noise while meditating, then progressively receding from emotions, intellect and eventually from individual consciousness itself in order to merge into the Universal.

6)    dharana: "Concentration." Focusing the mind on a single object or line of thought, not allowing it to wander. The guiding of the flow of consciousness. When concentration is sustained long and deeply enough, meditation naturally follows.

7)    dhyana: "Meditation." A quiet, alert, powerfully concentrated state wherein new knowledge and insight pour into the field of consciousness. This state is possible once the subconscious mind has been cleared or quieted.

8)    samadhi: "Enstasy," which means "standing within one's self." "Sameness, contemplation." The state of true yoga, in which the meditator and the object of meditation are one.

See: yoga, asana, samadhi, raja yoga.

(See also: Raja Yoga , Hinduism, Body Mind and Soul)

Physical Body [cf Sanskrit sthula-sarira, annamaya-kosa]

The most material sheath or instrument used by the forces manifesting as the human composite nature. This body is the evolutionary product of the inner man's experience during vast ages of time in and through all the kingdoms of nature. Thus the reimbodying ego, having acquired knowledge of the earth's manifesting forms and forces, combines or correlates the principles and products of the mineral and vegetal life-atoms in its animal body, while evolving through its human incarnations. The atoms of a person's body which are dispersed on earth at death, are karmically drawn to him again in the next life. As the quality of his own thought and feeling has been impressed upon these atoms, their automatic magnetic return to him insures the justice of his self-made physical heredity.

The continuous interchange of the physical material of the earth itself and that of everything upon it, provides for the body's nutrition, endurance, and renewal. The similarity of material, chemically and otherwise, in the earth and in man has prevailed from the time when the filmy presentments of early root-races appeared on the then condensing globe. When the earth reached its depth of materiality during the middle of the Atlantean or fourth root-race, the physical bodies of the Atlanteans were the grossest and coarsest of any before or after this long period. Since then, everything having begun the turn on the upward or luminous arc, matter and man are slowly radiating finer qualities of substance and of force. This progressive refinement of matter reflecting humanity's mental and spiritual evolution, will continue until, in the far distant future, the human encasement will be "relatively transparent, or diaphanous and luminous -- an ethereal body of actually condensed light" (ET 65).

The human body has "Manasic as well as Kamic organs," so that the cells answer to physical, mental, and spiritual impulses. The higher ego cannot act directly on the body, as its consciousness belongs to another plane of ideation; it has to act through its alter ego -- the personal self (BCW 12:368-9; or St in Oc 90-1). The inert physical body is built, cell for cell, upon the invisible substance of the astral model-body or linga-sarira. The latter contains the real organs of the senses and sensations, and it transmits the mental, emotional, and instinctual impulses to which the physical body reacts.

The lower mind acts upon the physical organs and their cells; but only the higher mind can influence the atoms in these cells, and arouse the brain to a mental conception of spiritual ideas. That is to say, ideal, mental, and physiological wholeness depend upon the dominance of the atomic, spiritual impulses over the desires of the selfish kama-manasic nature. The personal nature is limited in action to the material, molecular cell. This subtle but practical interplay of his physical and superphysical nature points to the natural unity of purpose in the trend of ethics and physiology.

With power to know good and evil, and free will to choose, man is responsible for refining and perfecting his material, personal nature into becoming a responsive and powerful medium for manifesting his spiritual and higher intellectual individuality. The inner man is ever acting with the cosmic evolutionary urge toward perfection of type. It is this reincarnating ego which directs the atomic life of the fertilized germ-cells in upbuilding the body according to pattern; this is the mysterious organizer which eludes all analyses of biological researchers. Likewise, the morally and intellectually irresponsible entities evolving in the lower kingdoms are impulsed, in addition to the urge of each individual entity's monad, by the instinctual phase of the universal mind which is directed by celestial beings acting with the so-called laws of nature.

The universe being a living organism functioning throughout consciously, has its analogy in the physiological operation of the human body. Hence, biological scientists who tamper with the natural arrangements of chromosomes or artificially combine different embryonic elements, instead of solving the problem of life, are only dealing with the matter which is manifesting the conscious creative powers of ideation.

(See also: Physical Body , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Supernatural Beyond or above nature; but, as nature in its esse is space, the Boundless both inner and outer, the term is meaningless. Supernormal fits better the common usage for phenomena beyond the customary range of our experiences or not explainable by what we know of the laws of nature. In theology supernatural implies a separation between divine beings, spiritual beings, or human saints on the one hand, and nature on the other hand, in virtue of which the normal procedure of nature supposedly can be interfered with -- a conception which is an absurdity from the standpoint of theosophy. Physical nature surrounding us is actually the least part of universal nature, as it is the invisible inner universes and spheres of being which are causal, and our physical universe merely the garment or effect of the invisible superior parts of universal nature.

(See also: Supernatural , Mysticism, Mysticism Dictionary, Body mind and Soul)