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The most tenuous shaping breath were here too ...
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From wikipedia:

The Ātman (IAST: Ātman, sanskrit: आत्मन्) is a philosophical term used within Hinduism, especially in the Vedanta school to identify the SOUL whether in global sense (world’s soul) or in individual sense (of a person own soul). The word ātman is connected with the Indo-European root *ēt-men (BREATH) and is cognate with Old English “æþm”, Greek “asthma”, German “Atem”: “atmen” (to BREATHE).

The English word SPIRIT comes from the Latin spiritus, meaning “BREATH” (compare spiritus asper), but also “soul, courage, vigor”, ultimately from a Proto-Indo-European *(s)peis, as opposed to Latin anima and Greek psykhē. The word apparently came into Middle English via Old French. The distinction between soul and spirit developed in the Abrahamic religions: Thus we find Greek ψυχη opposite πνευμα ; Latin anima opposite spiritus; Arabic nafs (نفس) opposite rúħ (روح); Hebrew neshama (נְשָׁמָה nəšâmâh) or nephesh (in Hebrew neshama comes from the root NŠM or “BREATH“) opposite ruach (רוּחַ rûaħ).

Similar concepts in other languages include Greek pneuma from which is derived the term “Pneumatology” – the study of SPIRITUAL beings and phenomena, especially the interactions between humans and God. Pneuma (πνεῦμα) is Greek for “BREATH“, which metaphorically describes a non-material being or influence.  Similarly, Scandinavian languages, Slavic languages and the Chinese language (qi) use the words for “breath” to express concepts similar to “the spirit“.

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Hindus believe in reincarnation, the process w...
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The concept of “immortality” lies deep in the core of Indian spirituality and the religious traditions of many other cultures.  Its probably not a coincidence that one of the first and, still, most influential books on the history of yoga is entitled, Yoga: Immortality and Freedom by Mircea Eliade (you can read the book online here)

Most of the time, this refers to some part of a person – the soul, spirit or otherwise – that lives on forever after the physical body decays.  That we are able to recognize and ponder our mortality and the suffering of the physical body, is an integral part of why, in the first place, we seek to practice religion  (covered here).

I mean, no one ever took the concept of immortality LITERALLY, did they?  Perhaps not.  Until now.  Check out the trailer for a new movie that opens tonight in New York City on the science of Aging:  To Age or Not To Age – a film by Robert Kane Pappas. At the center of this film is likely the so-called longevity gene known as SIRT1 (covered earlier here).

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Walt Whitman. Daguerreotype
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I’m enjoying some summer reading of Jonah Lehrer‘s Proust Was A NeuroscientistChapter 1 does not disappoint! – on the life and poetry of Walt Whitman who was among the first modern western artists to reject dualist notions of a dichotomy between mind and body that stemmed from early Christian writings and the philosophies of Rene Descartes (1641), and rather, embrace  longstanding eastern notions of a synthesis and continuity of the mind and body.

This may relate to the ancient yoga sutra II.48 tatah dvandvah anabhighatah “from then on (after the perfection of asanasa), that sadhaka (yoga student) is undisturbed by dualities”.

Whitman’s poem, I Sing The Body Electric captures some of his youthful ardor for the unified human body-soul and the human condition.  Just 2 lines from Chapter 1, line 10:

“And if the body does not do fully as much as the soul?

And if the body were not the soul, what is the soul?”

Ideas with such eastern influence earned him accolades as, “a remarkable mixture of the Bhagavad Ghita and the New York Herald” in his contemporary 1850’s press.  Lehrer also traces the birth of modern neuroscience to early pioneers such as the psychologist William James, who, it turns out, was a great admirer of Whitman’s poetry.

A wrong turn with Descartes in the 1600’s, steered back on track by Whitman and James in the 1850’s!

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