-This is an essay on the concept of the correlation of the body, mind and soul.
When we speak of the body, we are referring to the somatic vessel that our soul occupies in its state of mortality. We tend to refer to the body, to anatomy, physiology, histology and embryology, but we seldom realise the distinction that is the body in accordance to philosophy. Therefore, I shall discuss the topic, with an induction that is not of an aspect of science or religion. I shall not concern myself, with the explication or description of each theme, instead I shall offer an elaborate concept or theory that is based, on the introduction of a philosophy of theism. The body is the physical component of the human being that protects our mind and soul. Its actual purpose is to serve their needs. Naturally, the body must be nourished, with good nutrition and exercise that maintains its excellent health. We cannot allow its dissipation within a rapid or gradual stage, since it would affect the absolute state of the mind and soul as well. The key to the genuine preservation of the body is the sequence of its connection to that mind and soul. It is the connective source that provides the security that the mind and soul require. The necessities of the body are intrinsic to its well-being and its optimum preservation. Perfection is not achieved or sought, since it is an implication of a physical nature or attribute. The body is not the perfect state of its aesthetic beauty, but the maintenance of its constitution. We can ignore its relevance or attempt to be prudent, in the application of logic for its betterment. It has the full capacity to adapt to multitudinous situations that reflect its general operations.
The human body is a singular component that operates, within the mechanism of its principal function; even though that natural function can be strenuous or simplistic in nature it attempts to perform and effectuate that function, regardless of its degree of difficulty. Thus, the consilience amongst the body, mind and soul is achieved, through the adaptation of the body to the alteration of any thought or emotion cogitated or expressed. Since the inception of our birth, its evolution has grown, into the complete maturation of that process. The fulfilment of the body is only reached, through the specific period of that physical growth, from childhood to adulthood. The philosophical facet of the body is the purport that it serves and the condition that it maintains. It is as active, as the thought and volition that wields dominion over its configuration. It is the vehicle that contains the quintessence of our soul and the instrument to our every action. Our physicality procures the effect of its necessary function. Whether we understand that function depends, on the application of thought. The body is incapable of action or reaction, if there is no thought applied by the mind. It reacts with thought and the movement of instinct; although instinct is not thought, it is conducive to the structure of the body. Therefore, the it is an empty shell that is controlled by our mind. It can project the actual appearance of any form of manifestation, yet it is limited to a physical boundary that is contiguous to its limitation. There is so much to decipher, about the human body and the great extent of its capacity.
The body is only subjugated to the will of the soul and the thoughts of the mind. It does not acknowledge the concept of self-reliance, since it cannot recognise anything without the cognition of the mind. What is actuated is the consequence of the action of the mind. The body continues to function, according to the needs of the mind and soul. The interesting thing of the body is the fact that it adapts to the state of mind and soul that is presently aware. It is an excellent attachment to the mind and soul that is the outer part of our being. It possesses in its capacity the total senses of sentience and the perception of clear vision. It is the fortitude of the body that we associate it to its preservation. Disease or illness can afflict the body as with the mind and soul, but is generally seen in its exterior form. The body does what the mind commands it and its motion is dictated, by that forceful command it corresponds to naturally. Verily, no one can predict the final termination of the body. That illation is presupposed, in the continuation of its mortality. However, the sign of that conclusion can be deceptive in its comparison. The body is the edification of our soul, and its temple must be preserved, until the phase of its mortality has abated. Without a doubt, the state of our mortal essence is attributive to the physical attrition and exertion of our human body. The protection of the body is critical to our mortality. Our attitude is a concern, when speaking about the concept of the philosophy of the body. If we decide to not heed to the wise teachings of philosophy, then the temple that has been created will be corrupted and ultimately destroyed.
We are not at all automatons, but our body is a methodical mechanism that operates, within the quotidian form of our mortal composition. I have for some time now attempted to understand the concept of the body, mind and soul and its correlation, and what I have discovered is the fact that the body is the authenticity of mortality. It responds to the palpable senses of touch and audition that encompass our other senses, such as smell and taste. This actual pertinence relates to the thought and asseveration that the body can operate, in sundry functions; although its growth may be interpreted, as a biological factor, it is more assumed in philosophy, as a logical premise. If not, the soul and mind would not have a corporeal vessel to utilise, for its multiple functions. We are consciously or unconsciously aware of the capacity of the human body to evolve with time. Its development is contingent to the preparation of its effectiveness. Thus, I shall proceed to propound the concept of the body and its relevance to the mind and soul, with the requisite procurement of its application. Science tells us that the body consists of human flesh and bones of an indubitable nature of anatomy. Yet, in philosophy, the argument is a fundamental one of a distinction, with science. I shall expound the main difference, between them. In philosophy, the body is a mortal vessel that exceeds the simplicity of flesh and bones, since it is linked to the mind and soul, as a singular component of a larger constitution. That constitution is more than the consequential fact of any scientific evidence that fails to denote the existence of the soul, when compared to the body.
The body without the mind and soul would react, in a perfunctory manner and be extremely futile in action. We can make the body perfectible, but we can never mould it to the absolute perfection of the purity of the soul. That sharp contrast is only accepted in philosophy, and religion denies the importance of the soul. Religion preaches the concept of the Holy Spirit, as an immaculate phenomenon. The commonality in the precept of this philosophy is the logic that defines the conception of its comprehensible meaning. Since we have the ability to construe the concept that is envisioned, the response is in conformity with philosophy. It consolidates the concept of the preservation of the body, mind and soul. Admittedly, this philosophy is not meant to be shared or accepted by all people. There are abundant theories about the body and its relation to other parts that involve the human psyche that is concurrent to the argument. When we ponder the concept of the body as it pertains to philosophy, we are pensively wondering, the manifestation of the body, within the element of our mortality and possible immortality. Any interpretation of theism may be equated to the agnostic belief of the universal Creator, but the difference is that philosophy can be interpreted in various options that exceed, beyond the normal interpretation. The body is relatively a thing that we are able to experience, in the myriad of thoughts and emotions. In the end what we must remember is that it serves the mind and soul accordingly.
Often, I have pondered the severity of the mind and its multifarious wonders it possesses, yet I have discovered, with philosophy its inusitate nature and composition. There is an absolute pattern about the mind that I shall then discuss and reveal that is remarkably fascinating. The mind is the sustainer of the series of thoughts and emotions that are existentially created, with consistency and constancy. In science the affiliation to the brain overshadows it very conscientiously. It prefers the terminology of psychology than philosophy to address the issue. We can make the analysis that the mind is substantially more meaningful than the brain in psychology. The power of the mind is not limited to the body, as the brain is, instead it is the direct concatenation to the body and soul. If we afterwards conceptualise the concept of the mind in philosophy, we shall surmise that it comprises of the sapience that we obtain, through universal knowledge. And from that knowledge, we have gained our wisdom. A mere thought is a construct, and from that construct our creativity is enlightened, from the depth of our mind. There is so much to decipher about it, yet we must recognise that the process of our learning is instructed, by its capacity. If we are apprised of the concept of the mind, then its application would signify the quiddity of philosophy. Our mind computes our thoughts into variables that are expressed, by answers or solutions to our questions and problems. In all actuality, the mind is interchangeable, with the body and soul. It is the indisputable nucleus of our intelligence.
The aggregation of the method of thinking, is a contemplative action of logic that we discern, by zetetic inference. We must truly distinguish, from the concept of the thought that is processed by the mind and the subtlety of the medium of opinion. Through a putative argument, we understand the irrationality of an action caused, by an erroneous thought or by an instinctive reaction. The mind is the expression of the prolation of words. It is not necessary to perorate the concept of doxastic theories and sentient Atticism that compel the psychagogic effect on the mind. It is capable of construing the action of the body and the desire of the soul, when it is cognisant of that admission. The power of the mind is endless, when it is focused. It can perceive the modicum of an abditive thought that is of a quondam circumstance and convert it into an averment. Any rhetorical question has an answer. Its evolution depends on the knowledge and wisdom attained. The mind requires stability, in the form of equilibrium. Any interruption or disturbance of that system is paramount and perilous to its natural function. The inclusion of creativity and eutrapely is imperative to its reliability. This is where the mental faculties of the mind excel and progress to a higher level of intellectual awareness. With the duration of time, our mind evolves, as does our body and soul, as a singular unit. Consequently, the relation amongst the body, mind and soul is strengthened in fortitude gradually. The ultimate outcome of that process is the maturation of the mortal being that exists, within the repetitive cycle that is life and death.
The qualitative measure of philosophy is discovered, in the adscititious elements to the concept of its implementation. There is no absolute certainty that our mind can operate on its own, but if we nourish it properly, then the mechanism of thought that provides common sense and understanding will be consistently functional. The modification of the mind is applicable to the adjustment of its circumference. The coherence of our thoughts and emotions are compatible to the adherence of the precepts of a philosophy that is mindful of the rudiments of its practice. The extraordinary wonders of the mind are extensively illimitable to the congruity of our thoughts expressed or opined in completion. If we only allowed it to traverse those illimitable boundaries of thoughts and logic, our sentience and sapience would be universally connected. Our mind is capable of all thought applied, whether it be rational or irrational in nature. It is the complete formula to our mathematical equations and theories presupposed. There is nothing greater than the ability of the mind to cogitate and determine an effective response afterwards. Often, we search for meaningless things that occupy our thoughts, and time inter alia, but we fail to recognise the intrinsic nature of the mind to inspire our creative process of thinking. Therefore, it must be always aware of its cognition. With the recognition of that fact, we can comprehend the mere difference, between a pattern of thought and a pattern of instinct.
The question that philosophers ask is until what point is the mind irrelevant, if the body is no longer operative? Perchance the answer exists, beyond the simplicity of the enquiry. Thus, we assume that it manifests in the obvious form of thought, then its total capacity is explicable, in the entirety of its plausibility to distinguish thought from instinctive behaviour. This would indicate a significant discovery, in the process of our conceptual mind. This cogent argument would conclude that the mind transcends the basic concept established in psychology. There are pseudo thoughts that are regarded as thoughts, when they are not. We must be very prudential within our psychoanalysis. A pseudo thought is an emotion that has occupied the mind, through obfuscation. It is not an absolute thought, instead, a temporary manifestation of uncertainty. If we observe the world around us, we discover that the visible contrast in the differences of our thoughts is determined, by the calculations of our persistent perception. Our mind interprets the actions around us and gives us the opportunity to decipher their ulterior meaning. I have spoken about the concept of the mind, within the expression of thought. In my argument I have related the essential reason for its purpose. The mind, the active mechanism formulates the process of thought and it is explored mentally and tangentially. The name of that process is known, as logic. From that logic, we acquire the applicable discipline that is necessary to adapt to the rapid evolution of our mind.
Now, I shall elaborate on the topic of its effectiveness. To be effective, the mind requires the association of the body and soul. If we accede to that notion, then we would discover with immediacy, the signification of the correlation of all of those three elements combined. When human beings are consciously aware of that unison, they are then enlightened within their judgement. The protension of the mind can be effectuated, when we are able to process the adequate thoughts accordingly. We make the foolish comparison, between our intelligence and ignorance based on what we know or do not know, but the distinction is fallacious. Our intelligence is measured by the comprehension of the mind and not solely what it has learnt in deliberation. A genius is born with the innate capacity of grand intellect and quality, yet, that genius cannot process any intellectual thought, without the assistance of the conscious soul and expression of the body. Using another analogy, the teacher cannot instruct a student, unless that instruction is accompanied, by knowledge and wisdom. Thus, the effectiveness of the mind is rendered as a useless purpose, if the process is unproductive and unintelligible. Why should we be concerned with its betterment? The motive is clearly obvious. We are incapable of functioning in a natural degree, if we do not have a healthy mind that is free of any type of corruption or mental encumbrance that unhinges it. The antithetical effect of sanity is insanity. The mind can easily be the best ally, or it can become the worst foe if not controlled. For that specific reason we are obligated to maintain our mental balance intact, so that it is entirely focused and occupied with a meaningful task.
I shall make the assertion that the will is governed, by the determination of our mind. This assertive notion is practically lucid, when we apply thought. Logic is the instrument that is the direct application that is accessible to our thoughts. It is the preferable paradigm to execute our reasonable thoughts with efficiency. This efficacious method is the elaboration of the mind. There is an elementary process that consists of the acknowledgement of our thoughts. This is called our conscience, and its function is to distinguish what is right from wrong or logical to illogical. It manifests from an intuitive application that is accentuated, into the completion of our thoughts. The emphasis is centred, on the involvement of our mind and its interaction, with our intuition and instinct. This exact point is of a considerable interest to the subject. If we concentrate on the realisation that the mind must operate in accordance with the body and soul, then we would certainly achieve an universality of awareness that is enlightenment. Thereafter, it would result in the metempirical argument that exceeds any empirical knowledge that was attained in a quondam period of time. The incredible power of the mind is able to explore the vast perimeters of our thoughts and go beyond them in an expeditious manner. There is always thought within us, with the capacity of our creativity to expand the dimension of the human mind to its full extent. What we perceive and conceive is attached to the evolving system of our thought and vision. Our thoughts are interchangeable with the brilliancy of our mind and create the absolute flow of our creativity. That particular process is known merely, as universal knowledge. This knowledge, that is obtained, is the source to the attainment of universal wisdom. These two elements are extremely crucial to the state of the mind. It cannot properly function, without the full assistance of these two elements of its mechanism.
1. To describe the immortal soul is to broaden a concept that exceeds the simplicity of our common thoughts expressed. What can be said of the soul is not necessarily what we know, but what we presume to know. We are not guaranteed the range of our perpetuity in our ensoulment. We make the assumption that the soul is truly tralatitious and therefore it must be variable in its nature, yet, the essence of the soul is its state of consciousness. It is the linkage to the Universal Creator and through him, we are interminably connected, through our consciousness. Our precious body maintains the component of the soul in mortality, but it is the soul that is the sign of immortality. We can proceed to the thought that the composition of the soul is invariable, and its visible requirement of the body is solely conditioned to our mortality. Nothing of the soul is perfect as with the body and mind. It needs adequate nourishment to function, and its state is dependent on our direct acknowledgement of its prime existence. The concept of the soul can be associated to a metaphenomenal state that we are conscious or not. We cannot apply any form of solipsism to it, since the soul is only a part of a creative process called creation. To define the soul is not implausible, but to acknowledge its importance is the noticeable dilemma confronted. What obfuscates us is not understanding, what we can easily decipher with words and observation, but what little time we have to solving that actual meaning. Natural growth is such a critical and lasting development to the body, mind and soul. Without the proper solicitude and maintenance of these three components of this theory, the soul would be nullified in mortality.
There is much that is still to be learnt, about the validity and function as well, as its immortality. What has been truly established about the concept of the soul is the fact that it must exist in the stages of our evolution and heightened states of awareness. We experiment these stages and states consciously; even though at times, we are not cognisant of that occurrence. If we explore the known boundary of the soul with our thoughts, then we would discover, a remarkable finding indeed. We would discover it is not limited to our thoughts and body. The soul is the basis for our immortality and for that reason we are fascinated by its capacity. This capacity allows it to endure and be nourished by our awareness. I have contemplated the process of the function of the soul and the consideration of its significance. The observation of the soul is to characterise its composition and practicality, within the elements that it possesses. When we notice with our perception, the relation amongst the body, mind and soul, we are conscious of the relativity of that state of awareness. The emerging effect that the soul has on the body and mind is discerned, through our continuous deliberation of that indispensable concatenation. It may be indeterminate in its indistinct nature, but the induction of its indivisibility is instrumental to the preponderance of its specificity. We are equipped with the realisation of the soul and the emphasis that is speculated, in this elaborate concept of philosophy. The implication that is declared is an intimation of our inner thoughts and knowledge. They are exposed by the depth of our mind eventually, as they are expressed.
The unique method of communication and thinking is mostly attached to the function of the mind, yet the truth is that the soul depends on those elements also, in order to be understood by people. The commonality of the soul is expressible, in the process of its effectiveness. People often attempt to determine the true incorporeal essence of the soul, but fail to recognise its existential evolution, with mere perspicacity. The components of the soul comprise of the mental abilities of a living being: reason, character, feeling, consciousness, memory, perception, thinking, etc. Plato considered the psyche to be the essence of a person, being that which decides how we behave. He considered this essence to be an incorporeal, eternal occupant of our being. In Aristotle's view, the primary activity, or full actualisation, of a living thing constitutes its soul. In Aristotle's view, the primary activity or full actualisation, of a living thing constitutes its soul. This would imply that the general concept of the immortal soul had been known and discussed, amongst the ancient Greeks. The dynamics of the soul and its incipient state is surmised, from our inference on the concept. To understand it better, we must have adequate knowledge to insist us in our dedicated endeavour. Its origin transcends the domain of religion and science that acknowledges only the aesthetic nature of the soul's composition. Although its real essence is always indefinable and indistinguishable, it is the avatar of our immortality. Philosophy has maintained this belief for epochs or centuries, in their chronic captivation and circumlocution. The topic of the soul had occupied the minds of their colloquies.
The impressionable compatibility of the soul, with the mind and body is the commencement of the preservation of its natural function. There is no conclusive evidence that can dismiss the necessary dependence or desirability of the amalgamation of the soul. We can make the clear distinction of that occurrence, with our incisive observation. By nature, we are an improvident people that are very impracticable in our thoughts and opinions. Usually, we censure the concepts and ideas that are destined, to the clutter of the chimeras of the chroniclers of science or philosophy. To attempt to determine the path of the soul is to first, analyse the basic concept established of its definition. This is the analytical approach to better understanding its definite purpose. With the duration of the time elapsed, we are conscious of the interminable state of the soul and its actuality. Its pre-eminent existence is attached to our existence and its significant interaction, with the temple of the body and calculations of the mind. If we only processed this useful contemplation, then our belief would not be that indubitable in its presumption. There are certain factors that contribute to those doubts, such as incredulity, avidity, ignorance or unawareness. Amongst them, the factor of complete unawareness is the principal reason, for our uncertainty with the subject. The concept of the soul cannot be generalised, by the reference of our mortality. The precept of this philosophy requires the involvement of the soul and its concatenation. It is precisely because of the aforesaid concatenation that we are conscious afterwards of its meaning and purport. Each and every one of us are born with a soul, but the question is, what is the value of that soul, if we do not recognise it?
To live an entire life that is meaningless or meaningful is contingent to the acceptance of our conscious reality. That reality can be considered to be understood, as a subconscious relation, with the surreal nature of an imminent paradox. Therefore, the notion is that it is an absolute truth, in the abstraction of the thought expressed. This is the convergent point in the argument that this philosophy contends of its relevance. As a firm exponent of this concept of theist philosophy, I acknowledge the theory voluntarily. What this theory provides is the addition and pursuance of a universal knowledge and wisdom that reflects our presence and existence in the cosmos. To be wise and intelligent is to know the universal truth of immortality. To deny the existence of that truth would be the cancellation of that theory. Thus, the distortion of the truth is the distortion of the soul. Plato once said, "To go to the world below, having a soul which is like a vessel full of injustice, is the last and worst of all the evils."