Womb as Paradise Lost
Share Embed Flag
Download ePaper

Womb as Paradise Lost

Dissertation 2015. Womb as Paradise Lost - Regained by the Energy of Life. My name is Dr. Gideon Benavraham, professor-emeritus Clinical Hermeneutics. "What happens in a human being fundamentally during the proces of prenatal development (Fetal Programming) and what are the consequences to distortions and diseases later on life?" Research tools: Mindlink-Tesla-Transformation Technology (MTTT) as diagnosticum with PEMF and music frequencies as treatment methods. A RCT-double blind and placebo-controlled research, with statistics. Dissertation 2015. Womb as Paradise Lost - Regained by the Energy of Life.
My name is Dr. Gideon Benavraham, professor-emeritus Clinical Hermeneutics. "What happens in a human being fundamentally during the proces of prenatal development (Fetal Programming) and what are the consequences to distortions and diseases later on life?" Research tools: Mindlink-Tesla-Transformation Technology (MTTT) as diagnosticum with PEMF and music frequencies as treatment methods. A RCT-double blind and placebo-controlled research, with statistics.

aavgideon
19.07.2020 Views

Womb as Paradise Lost – Foetal ProgrammingThetic Part 2 – Prolegomena130Ein Sof, Elohiem and YHWH, as an Absolute unity, constitute the Ultimate Corefor the evolution of creation and culture. In this research they are indicated nontheologicallyas G’d. 112 When in this study I speak of G’d, he/she/it is the philosophical“You” of the Transcendent and the Immanent, a non-sexist and anthropomorphicindication as he, she or it, with which we refer to the Source. 113In this study, they are present as Supporting Instances, Sources of Creative energy,that have everything to do with medicine, therapy and coaching.In this respect Spinoza plays an important role because of his relationship to Taoism.To my research, his view on nature is indispensable and not to be overestimatedin the argumentation for medical philosophy.We conclude this general introduction with the remark that Hebrew language willrelate us to modern natural sciences and quantum-mechanics. With that, Tanakhbecomes a book that specifically establishes a basis for the ultimate questions ofbeginning and end, of man and creation, without getting bogged down in traditional,dogmatic religiousness.How is that possible? Well, because Hebrew is an alphanumeric language. Everyletter has a numerical value. As cultural history has demonstrated, calculating isolder than language. Telling stories is an ancient activity, but the numerical proportionsunderneath the story constitute a more reliable basis for interpretationand understanding. Not for nothing, mathematics is the universal language ofscience. Logo-technics and analysis of the numerical structures that constitute thelinguistic architecture of Tanakh, will uncover the juxtaposition between naturalsciences and Tanakh, so that there is no more contradiction, but equilibrium.112 Maimonides has emphasized as quintessence the body- and imageless-ness of G’d in his 13 articles of faith. Therefore,in our research the source of knowledge we occasionally indicate with G’d, is “dynamic creating Energy”: the PrimaryBeing or Ein Sof.113 With this I did not want to create a contradiction to Pascal, who differentiates between the G’d of Abraham and theGod of the philosophers. This dualism tends too much to Descartes, who was justly opposed by Spinoza’s monism.

Womb as Paradise Lost – Foetal ProgrammingThetic Part 2 – Prolegomena131Logo-technical analysis systematically connects with mathematics i.a. Pythagoras’sand knows the set theory as a signifying phenomenon.6.2 TJM in European historyJewish medicine shows ethical and cultural similarities with subsequent medicinein Europe and the USA. Therefore I join Shyrock’s statement: “The history ofmedicine not only has a biological side, but also a social and an economic side; itis one of the central themes in human experience”. 114Albert S. Lysons, in the History of Medicine, writes some things about Jewishmedicine that are important to my research, but they do not cover more than twopages; indicative for the cultural importance of Jewish medicine?Lysons directly goes wrong interpretatively. It is clear that he connects Jewishmedicine to his view on Judaism as a religion. The link to other cultures withtheir religious slant makes this clear: “The medical practices of the Hebrew didnot differ much from those of the peoples around them. Some medications arementioned in the Bible, like mandrake, balms, gum, spices, oils and perhapsdrugs, but the list of medications is noteworthy short, compared to the abundantmateria medica of Mesopotamian and Egyptian physicians”. 115 We will see howgreat the influence was of Jewish scholars like Maimonides – called Rambam inthe Jewish world – who was a great doctor in the Arabic world and court physicianof the Sultan in Egypt.Comparing the medical activities within the great cultures of the Middle-Eastdoes not do justice to Jewish medicine. Place and function of the doctor withinJewish tradition are completely governed by the ultimate principles. A Jewish114 Shyrock, Richard Harrison, The Development of Modern Medicine, A.A. Knopf, New York 1947 (quote Lyons in AnIllustrated History of Medicine, 1978. Abrams, New York.)115 Lyons/Petrucelli, History of Medicine, op. cit. p. 70

Womb as Paradise Lost – Foetal Programming

Thetic Part 2 – Prolegomena

130

Ein Sof, Elohiem and YHWH, as an Absolute unity, constitute the Ultimate Core

for the evolution of creation and culture. In this research they are indicated nontheologically

as G’d. 112 When in this study I speak of G’d, he/she/it is the philosophical

“You” of the Transcendent and the Immanent, a non-sexist and anthropomorphic

indication as he, she or it, with which we refer to the Source. 113

In this study, they are present as Supporting Instances, Sources of Creative energy,

that have everything to do with medicine, therapy and coaching.

In this respect Spinoza plays an important role because of his relationship to Taoism.

To my research, his view on nature is indispensable and not to be overestimated

in the argumentation for medical philosophy.

We conclude this general introduction with the remark that Hebrew language will

relate us to modern natural sciences and quantum-mechanics. With that, Tanakh

becomes a book that specifically establishes a basis for the ultimate questions of

beginning and end, of man and creation, without getting bogged down in traditional,

dogmatic religiousness.

How is that possible? Well, because Hebrew is an alphanumeric language. Every

letter has a numerical value. As cultural history has demonstrated, calculating is

older than language. Telling stories is an ancient activity, but the numerical proportions

underneath the story constitute a more reliable basis for interpretation

and understanding. Not for nothing, mathematics is the universal language of

science. Logo-technics and analysis of the numerical structures that constitute the

linguistic architecture of Tanakh, will uncover the juxtaposition between natural

sciences and Tanakh, so that there is no more contradiction, but equilibrium.

112 Maimonides has emphasized as quintessence the body- and imageless-ness of G’d in his 13 articles of faith. Therefore,

in our research the source of knowledge we occasionally indicate with G’d, is “dynamic creating Energy”: the Primary

Being or Ein Sof.

113 With this I did not want to create a contradiction to Pascal, who differentiates between the G’d of Abraham and the

God of the philosophers. This dualism tends too much to Descartes, who was justly opposed by Spinoza’s monism.

logo

products

Resources

Company

Terms of service
Privacy policy
Cookie policy
Cookie settings
Imprint
Change language
Made with love in Switzerland
© 2024 Yumpu.com all rights reserved

Hooray! Your file is uploaded and ready to be published.

Saved successfully!

Ooh no, something went wrong!