The secret Breath Logos Soul force behind Spirit as sperm-connected Pneuma from Greek and Ruach (wind/breath/spirit)

 , the Stoics saw pneuma not only as the substance of the soul of individual animals (including humans), but also as a cosmic principle: the World Soul, all-pervading Reason (Logos), or God. Later on, this “Spirit” also resonated with Christians and Gnostics....Intellect through the pneuma resulted from Aristotle’s
reflection on the beginning of life, which does not start with respiration (as
Plato had assumed) but at the moment of conception and so necessitated an
innate pneuma already contained in the seed of plants and animals, including
humans....Galen also
integrates pneuma in his system of physiology and considers its claim to be
the substance or the vehicle of the psyche, but he does not characterize the lat-
ter option as Aristotelian (De placitis Hippocratis et Platonis 7.3.23). In another
work, Quod animi mores corporis temperamenta sequantur (qam 4.774 Kühn),
Galen explains Aristotle’s view of the natural body in hylomorphistic terms,
that is to say, with soul as its form, which according to Galen must refer to the
mixture of the four elementary qualities. Likewise, at qam 4.782–783 Kühn, he
says that Aristotle considers the soul to be “being” (ousia) in the sense of form,
to be understood as the mixture of the four elements. Interestingly, he refers to
the (first-century bce) Aristotelian Andronicus of Rhodes on the meaning of
Aristotle’s definition of the soul as form of the body. Andronicus said it is either
the mixture of elements or the power following on the mixture. Galen sees the
first option as coinciding with his own preference. The pneuma is mentioned,
but only in connection with the Stoic view in what follows (ibid., 784): the Sto-
ics, Galen argues, take the soul to be the pneuma but strictly speaking their
analysis amounts to the same thing—it is the particular mixture of qualities
that makes the pneuma a soul. 

https://dspace.library.uu.nl/bitstream/handle/1874/389394/_23528230_Philosophia_Reformata_Aristotle_on_God_s_Life_Generating_Power_and_on_Pneuma_as_Its_Vehicle_written_by_Abraham_P._Bos.pdf?sequence=1 

John 3.8 is a particularly fine example of the tension between English and its sources. The King James Version has “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” In this passage the original Greek uses a single word, pneuma, for both ‘wind’ and ‘spirit’, which the Vulgate echoes with spiritus.8 We can be sure that the underlying term is the Hebrew ruach. In giving us two terms for the original one, the King James Version fails to articulate the original under- standing that the wind that blows as it will, and the spirit of life that God breathes into his creatures are one and the same thing. The Catholic Douay-Rheims uses only ‘spirit’ where King James has ‘wind’ and ‘spirit’ in this passage, as do earlier English translations: the Anglo-Saxon text (probably late 10c.) has gāst ‘spirit’ (Bright 1904: 12), and Wycliffe (late 14c.) has only ‘spirit’. But Luther’s translation has ‘Wind’ in the first place and ‘Geist’ in the second, and most later translations into English, including Tyndale, distinguish between the two terms. This estrangement between ‘wind’ and ‘spirit’ obscures John’s allusion to one of the most beautiful and enigmatic of the oldest Biblical texts at this point, Genesis 1.2: “And the Spirit of God moved upon the face of the waters.” Here again the Spirit of God is a wind and a breath, ruach, pneuma. The English translation has lost the image of the wind on the sea, and has lost the ability in one word to express the spirit of this wind.

  Thus ruach is given in 15 pages of Volume VII of Clines’s Dictionary of Classical Hebrew (Clines 2010: 427–440) as having the primary meanings ‘wind, breath, spirit,’

 https://www.efnahagsmal.is/index.php/millimala/article/download/1663/908

 In Gal. 3.14-16 Paul connects the ‘promised’ σπέρμα of Abraham with the experience of the ‘spirit’ in Galatia. Since ‘spirit’ occurs nowhere in Gen. 12–22, Paul’s equation (i.e., ‘promise’ equals ‘spirit’) is considered to be an interpretive leap. This article is an attempt to explain this gap by demonstrating how Paul’s argument hinges upon a Greco-Roman physiological metaphor.

 Barrier, J. W.. (2014). Jesus' Breath: A Physiological Analysis of    {upsilon with perispomeni}   within Paul's Letter to the Galatians. Journal for the Study of the New Testament, 37(2), 115–138. doi:10.1177/0142064X14554364 

 

  vital pneuma then leaves the heart, travelling to the brain, and
a process of more intricate refinement known as ‘coction’ commences. Coction
is a process that takes place over a long period of time, where pneuma trans-
verses through a web-like labyrinth (known to Galen as the retiform plexus)
moving to the brain while slowly transforming into psychic pneuma (pneuma)

  This pneuma is best understood as an enriched physical substance emanating from a divine source, as represented by Jesus (e.g., 1 Cor. 15.45) (T. Martin 2006: 125). The clearest instance of this is Gal. 4.6-7, a passage with echoes from Gen. 2.7 and Isa. 42.1-
9, 40 which states: ‘And because you are children, God has sent the Spirit [pneuma]
of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave
but a child, and if a child then also an heir, through God.’ 4

 Rather, pneuma plays a prominent role in Paul’s argument concerning the ‘promise to Abraham’ (3.14-29). The implications of this covenantal ‘promise’ are that pneuma was being passed down through Jesus from one generation to the next, at least as far back as
Abraham (3.14) (Han 2006), perhaps even going back as far as the pneuma
breathed out on the first humans as recorded in Gen. 2.7. 45

 pneuma-enriched spe/rm or by other openings in the body, as indicated earlier, such as
through the eyes or the ears. In this case, Paul suggests that it is being passed on
by means of the sexual union of Abraham with the ‘free woman’ (e3n e0k t=
e0leqe/r, Gal. 4.22, 29; i.e., Sarah).

 From this, I am connecting the pneuma
discussed in Gal. 4.29 to the pneuma-embedded sperm that is described in medi-
cal treatises, such as in On Semen. Further, I am arguing that Paul is suggesting
that pneuma is being passed from Abraham down to Christ through the oro-nasal
passages (i.e., Abraham and Sarah’s sexual procreation in Gal. 4.22) for the pur-
pose of supporting ‘life’, either as a sequential, generation-to-generation transfer
down to Christ, as a person-to-person transfer, or even possibly as an eschatologi-
cal ‘outpouring’ of pneuma as was the case with Abraham, and even the claim of
the early Christian prophets (such as Paul).

 . In particular, what Paul is describing is the energizing of the human
body by means of a faculty to bring about a desired result (effect/work), where only a very
particular type of pneuma can actually bring about the desired results. This is very similar to the way that only psychic as opposed to vital pneuma may be used for the governance of the brain, vision, hearing or generation

 PAUL’S PNEUMATOLOGICAL STATEMENTS AND
ANCIENT MEDICAL TEXTS
Troy W. Martin in 

 Considering the ancient physiology of pneuma, Paul’s pneumato-
logical statements describe the Spirit’s traveling to the heart where
it is dispensed to all parts of the body. Physiologically consonant
with the ancient medical texts are Pauline statements such as “For
the Spirit searches all things even the deep things of God. For who
of humans knows the things of a human except the spirit of the
human in the human” (1 Cor 2:10–11). According to the ancient
medical texts, pneuma provides movement by exerting pneumatic pres-
sure in the hollow parts of the body. Consistent with this under-
standing is Paul’s exhortation to the Thessalonians not to quench
(sb°nnute) the Spirit (1 Thess 5:19) and thereby hamper the Spirit’s
ability to move those in the community. The Spirit provides ration-
ality by bringing the mind of Christ to the human heart, the cen-
ter of human volition and cognition (1 Cor 2:16). Paul’s presentation
of the Spirit as the provider of movement and rationality is thus
consonant with the ancient physiology of pneuma, but so is Paul’s
presentation of the Spirit as the provider of health and life.

  replenish the Spirit through
the digestive system and the Spirit cannot nourish a person whose
constitution or condition prohibits the assimilation of these spiritual
foods. Lacking the Spirit, such a person becomes weak or sick and will
ultimately die if the lack of nourishment continues. 

 Once the Spirit enters the body, several Pauline statements affirm that the Spirit causes
movement, effects rationality, provides health, and imparts life.

 The New Testament and Early Christian Literature in Greco-Roman Context Studies in Honor of David E. Aune

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Mary Magdalene: ("lifted up" by the Serpent kundalini Logos law-light) "one whom Jesus loved" aka the most beloved disciple...

 Ramon K. Jusino, in his article ‘Mary Magdalene: Author of the Fourth Gospel?’
argues in favor of the possibility that Mary Magdalene could be the Beloved Disciple
of the Gospel of John. In his view, Mary Magdalene, who is called the disciple most
loved by Jesus in the Gospel of Philip and the Gospel of Mary, 3 is in the Gospel of
John, after first being mentioned by name...

https://lectio.unibe.ch/article/view/12462 

In the Gospel of Thomas Jesus promises Peter that he will lead Mary Magdalene in order to make her male ‘so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the Kingdom of Heaven.’

 In the Acts of Philip the Savior praises Mary Magdalene for her manly character. 

 

 the author “doubtless used LOGOS with full knowledge of its
general meaning in the religious and philosophical vocabulary of his day [he presented] a new philosophy based on
the Risen Christ and expressed in a current term.” See John: The Gospel of Belief (Grand Rapids: William B. Eerdmans, 1980), 62–63

 

 that nomenclature of what I may call physiological psychology that is so conspicuous, especially in the Old Testament. Emotions are located in different parts of the anatomy — pity in the bowels, anger in the nostrils, and so forth. The eye is, among other things, the seat of niggardliness as in the phrase of the book of Tobit: “Let not thine eye be grudging when thou doest alms.”

https://www.cambridge.org/core/journals/harvard-theological-review/article/abs/single-eye/9641CAE6E927CA581E9F89EFB7B42515 

 

 Peder Borgen, “Logos was the True Light: Contributions to the Interpretation of the Prologue of John,” Novum Testamentum 14 (1972)

 

 

 

 Jesus embodied the voice of God as the Incarnate Logos.

  Frey argues that “‘docetic-like’ ideas in the 2nd century cannot be considered a mere sign of pagan influence or ‘syncretism,’ but are more likely based on ideas developed already swithin Hellenistic Judaism and Jewish Christianity.” Emphasis added. See “‘Docetic-like’ Christologies and the
Polymorphy of Christ,” in Docetism in the Early Church, 30–32.

 Jörg Frey “Docetic-like” Christologies and the Polymorphy of Christ: A Plea
for Further Consideration of Diversity in the Discussion of “Docetism”

 John’s “the Word became flesh” does not mean the Word was “enfleshed” (Irenaeus’s term, σεσαρκῶσθαι); in fact, “John’s account” being “arguably the most docetic of the Gospels” (14), what John meant by the Word becoming flesh was better understood by the Valentinians than it was
by Irenaeus (10–11).

 https://www.academia.edu/45052236/Review_of_Verheyden_et_al_Docetism_in_the_Early_Church_The_Quest_for_an_Elusive_Phenomenon

 Frey then attempts to “distinguish—very roughly—
between various concepts of ‘docetic-like’ Christology”: Pneuma-Christology; Logos-
Christology; Angelic Docetism; Docetic Teachings of Satornilus and Cerdo; An
Angelomorphic Jesus in the Pseudo-Clementines; and The Teaching of the Ebionites and
Cerinthus (39–43). One may wonder how helpful it is to include certain names here
(particularly 2 Clement and Justin) along with Satornilus and Cerdo and others as
representatives of docetic-like Christologies, but the treatment has the desired effect of
leveling out the perceived disparity...

 Ignatius, and even Paul, we learn, could just as well be called “docetists”
as could Ignatius’s opponents, gor when Paul says that none of the rulers of this age knew
the mystery of God and therefore they crucified the Lord of glory (1 Cor 2:7–8), Jesus is
being viewed as “disguised by his humanity. What he seems to be is other than what he is”
(56). “At issue is whether the human disguise involves a full transformation into fleshly
existence or simply a manifestation in human form; whether the disguise is a matter of
form only or also of substance.” (56). 

 Ignatius moves beyond Paul by emphasizing that Christ was
recognized as Son of God not merely at his resurrection but also at his birth. Ignatius
emphasizes conception by the Holy Spirit, Mary’s virginity, and Jesus’s Davidic lineage,
Paul mentioning only the third (185–87). Other differentiations include Ignatius’s
declaration that Christ was “nailed fast” to the cross and that Jesus Christ “truly raised
himself” (Ign. Smyrn. 1.1), though Ignatius reverts to the more common New Testament
presentation that Christ was raised by the Father in Ign. Trall. 9.2. Hartog also marks a
shift from Paul’s invoking the prophets as predictors of a Christ event to Ignatius’s
enlisting the prophets as fellow-disciples with us under the gospel, to live according to
Jesus Christ (Ign. Magn. 8.2).

 “Even Jn 1:14 could not preclude the impulse felt by later Valentinian interpreters of the prologue to distinguish between and upper (pure) Logos and the Logos that was involved in the creation of the world or was even incarnate. Gnostic or philosophically inspired readers found ways to read the text in their terms, in spite of the terminology of incarnation” (36). It was precisely this ability to read the text in their own terms, terms that required an extratextual supposition of an “upper (pure) Logos” and much else besides, that induced Irenaeus and others to develop new ways of speaking that “shaped what we have received as orthodoxy.”

 Peterson also notes the use of “avian imagery” in both accounts. In John’s Gospel, the Spirit of God takes the form of a dove, while Ezekiel’s vision entails four living creatures “with wings like a bird descending from heaven under the administration of Yahweh.” 

 Why does John the Baptist wane while Jesus waxes? 

  the author’s withholding from his readers of the variance between John the Baptist and Jesus, in their “water” and “Spirit” baptisms, until the Pharisaic interrogation, “is part of the intertextual play of John”

  John the Baptist completes the marital metaphor by declaring that Jesus “must increase, but I must decrease” (v. 30)

 St. John the Baptist day is the summer solstice while Christmas is the Winter Solstice. Even AI knows the answer!

Yes, St. John the Baptist’s Day (June 24) is traditionally celebrated near the Northern Hemisphere's summer solstice, marking the time days begin to shorten

. Conversely, Christmas (December 25) is celebrated near the winter solstice, when days begin to lengthen. This symbolizes John's quote: "He must increase, but I must decrease" (John 3:30)

 But in terms of alchemy the baptism by fire of Jesus with the baptism by water of John also refers to different levels of training.

 the Hebrew word Migdalah, meaning “Tower”, and Baring
(2021) controversially argues that Jesus bestowed the name upon Mary when he appointed
her as Teacher to the twelve disciples. This brings to my mind the Hellenic Goddess Hestia
(and perhaps therefore some Hellenic influence), who in Orphic-Platonic philosophy is
sometimes referred to as the “Tower of Zeus”, and who “alone abides in the house of heaven”
whilst “the twelve march in their appointed order” (Plato, Phaedrus), and is suggestive of
Mary as the central seat and foundation of the teachings around which the disciples revolve.

 Wow just like the Small Universe meditation!

 

 

 

 

 

 

Homo Erectus was in Southeast Asia almost 2 million years ago: Mosquitoes preferring human blood odor!

 Such early origination of anthropophily must necessarily have been in response to the arrival of early hominins (Homo erectus) rather than anatomically modern humans, likely associated with loss and fragmentation of rainforests during the early Pleistocene. The early origination of anthropophily also provides independent non-archaeological evidence supporting the limited fossil record of early hominin colonization in Southeast Asia around 1.8 Mya.

https://www.nature.com/articles/s41598-026-35456-y 

 The green vertical shading represents the time interval proposed for the arrival of early hominins in Southeast Asia based on fossil data between 1.3³³ and 1.8 million years ago³⁴.

 Mosquitoes employ multiple senses to track their hosts, but evolutionary changes in olfactory genes, particularly those involving the fine tuning of olfactory receptors through modification of their expression and specificity, are crucial for developing a preference for human body odor⁷³. Large numbers of odorants and olfactory genes are involved in host specificity and genomic studies in Ae. aegypti⁷⁴, An. farauti⁷⁵, Culex pipiens⁷⁶ and An. gambiae⁷⁷ reveal that multiple genetic changes at these and other genes are required for the evolution of anthropophily, i.e. a strong, evolved preference for human blood....

 Dating of the evolution of anthropophily in the Leucosphyrus Group to 2.9–1.6 mya overlaps with the earliest proposed date for the arrival of early hominins (Homo erectus) into Sundaland at 1.8 Mya³⁴, but not with the more recent proposed date of 1.3 Mya³³. Our findings suggest that anthropophily in the Leucosphyrus Group emerged in Sundaland in the early Pleistocene in response to the arrival of early hominins who must have not only been present in this region by this time but must have been in substantial numbers to drive adaptation to human host preference.

 

D'Arsonval high frequency therapy devices still being produced after 100 years!

 https://www.e-skirgesa.lt/darsonval-hf10-with-4-supports

 It produces 10 watts of power at high frequency 50-60Hz waves which is completely painless and effective in reducing wrinkles and fine lines .

Yeah I don't know....but Antiques Roadshow featured a high frequency D'Arsonval therapy chair from maybe the late 1800s!! Wow.

An early 20th-century Campbell high-frequency D'Arsonval therapy chair, a "revolutionary" medical device, was featured on

Antiques Roadshow (Season 28, "Alaska Native Heritage Center: Hour 3"), aired January 22, 2024. Made in Watertown, this rare aluminum chair, often with vacuum tubes, was used for early electrotherapy treatments

 

Key Details of the Campbell Therapy Chair from Antiques Roadshow:

• Appraised Item: A Campbell High-Frequency "Electri-Chair" or therapy chair used for D'Arsonval therapy.
• Origin: Produced approximately 100 years ago (circa 1920s-1930s) in Watertown, New York, by the Campbell company.
• Purpose: These chairs were designed to deliver high-frequency currents to the body for medical treatment, often featuring electrodes or tubes connected to a large,, frequently aluminum, chair frame.
• Significance: Considered a "revolutionary" but early, largely discredited, medical technology, these items are now rare, collectible medical antiques.
• Appraisal Value: The chair was highlighted for its unique,, and somewhat intimidating, historical significance as a form of early electric medical device. 

Context on D'Arsonval Therapy:

• Origin: Developed by French physicist Arsène d'Arsonval in 1891, the technique involves using high-frequency, low-intensity currents on the human body, initially used in both medicine and early beauty treatments.
• Appearance: These devices typically included a control cabinet, a spark gap, and an Oudin resonator to generate the electrical output

AI is not an "ecosystem": how Overseas data workers are required to create AI answers

AI is being called an "ecosystem" - not surprisingly. AI destroys ecosystems and therefore is not an ecosystem.  

 Overseas data screeners build AI by providing high-volume, cost-effective human intelligence to train, validate, and refine machine learning models. They label raw data (images, text, video), reduce AI false positives in compliance, and ensure accuracy, particularly in complex tasks like cargo screening, content moderation, or medical analysis, allowing algorithms to function reliably...

Key contributions of overseas data screeners to AI development include:

• Data Labeling and Annotation: Screeners annotate massive datasets, such as identifying objects in images for computer vision or tagging sentiment in text, which teaches AI systems to recognize patterns.
• Reducing False Positives in Compliance: In specialized fields like sanctions, AML, and trade, human screeners review flagged alerts to train AI to distinguish between real threats and false, noise-heavy alerts.
• Human-in-the-Loop (HITL) Validation: Screeners review AI-generated results, providing feedback to improve the model's accuracy, a crucial step for high-stakes industries like transportation and healthcare.
• Scalability and Cost-Efficiency: Large teams of, for example, indian screeners (leading in AI, as mentioned in this Facebook post), provide the required scale to train sophisticated models at a lower cost than in Western countries.
• Global Perspective and Generalization: They help ensure models can handle diverse, international data, aiding in the generalization of AI systems across different populations and contexts.

 

The Temporal Paradox of Superluminal Precognition was explained by Kurt Godel

 Perhaps we might even have the superluminal ability to go there and stop it occurring. But if that were true, why did we make that journey to stop something that had not yet happened. It would be a temporal paradox, once we altered that event...

https://www.quora.com/Whats-the-fundamental-reason-why-the-speed-of-light-cannot-be-broken-Why-does-the-universe-want-to-preserve-the-upper-barrier-on-speed-of-light-so-much-so-that-it-readily-slows-down-time-rather-than-see-the-speed-barrier-broken 

In meditation is it not "us" that observes the future. Rather we listen to the future and it resonates back to us from the Ether aka "formless awareness" aka God or the Cosmic Mother aka the female formless awareness - the absolute void that always radiates light...

As Kurt Godel says as long as you have no personal desires then precognition is allowable. This is also why Dr. Christina Donnell states she would not change the future even if she knew something bad was going to happen. Her book "Transcendent Dreaming" is about this precognitive paradox. 

Qigong master Chunyi Lin recently said how we think of the Self as our individual soul when actually the Absolute Void is how our body interacts with the larger karma of the formless awareness. As Chunyi Lin said in 2000, "I embody the emptiness." 

 

 

List of 49 different Total Gym resistance BUFF exercises (hoop strap extensions, swivels and 3.25" wide resistance bands)

 @harambe894

2 years ago

the machine you are using is CRAZY. you can do everything with it

@DrFlexit

2 years ago

I really like that cable machine. You can do every exercise on it.

 Burn Under Full Force aka BUFF on Total Gym

 1) Skull crushers by grabbing hoop straps (triceps as overhead extension)

2) extended Arm supine lat Pullover (stretched out arms) overs with hoop straps removed (shoulders/delts/triceps)

3) Chest Press (Pectorals with two resistance bands, 3.25" wide)

4) Bicep curls (supine, facing tower, back to tower, kneeling back to tower) with one resistance band

5) Shoulder Press (supine facing tower) with one resistance band 

6) inverted supine shoulder press (also prone inverted with press bars attachment), lower height with two resistance bands)

 6) facing forward deltoid pulls (frontal raises)

7) supine side lat inverted (feet facing tower) deltoid raises

 8) Face Pulls (trapezoids) with two bands

9) Rows (shoulder upper back muscles - two resistance bands)

10) squats (one leg, one resistance band or two legs, two to four resistance bands, etc)

11) heel calf raises

12) Leg Pulls (hamstrings curls with wing bar attachment)

13) Pilates attachment pulley ankle strap leg pulls (forward and side facing)

14) Lunges (facing the tower or try with one foot on squat board and other on the board incline or just foot to the side by squat board)

15) Sideway Leg pushes (works hip abduction and adduction muscles)

 16) Tricep tucks with bar (supine, lying on your back) 

17) Tricep kickbacks (lying down aka prone) 

18) pull ups (supine)

19) Chin ups (lying down)

20) pull ups (lying down)

21) Chest flies

22) dips (latissimus dorsi) with dip bars attachment

23) Ab Crunchers (attachment) 

 24) Preacher curls (forearm curl with knees up, facing tower or lying curl with elbows on top edge of board)

25)  aerobic jogging supine (no resistance band) aka Plyometric Split/Jump Squats

 26) Lat pulls (supine, pulling to shoulders)

27) Basic Pullover Crunch  (tricep tucks without bar)

28) cross over tricep crunch

 29) Overhead presses with back to the tower

30) Side twists (oblique rotation)

31) one arm side deltoid (keep arm tight against side to isolate the delt)

 32) Rear deltoid fly with cross grip

33) supine front deltoid pulls (lying on the board)

 34) Iron cross 

35) Tricep dips (lying down, using dip bars)

36) Kneeling lat pull down (facing the tower)

37) single arm row (while on one knee)

38) Tricep kickbacks on knees  

39) single leg side facing squat (works glutes)

40) squat stand chest press 

41) lower leg raise (with arms stretched over head, supine) 

42) prone squat with feet on the squat board

43) glute bridge with feet on squat board

44) Knee extension with ankle straps and prone to board - (I have not tried this yet) works quads

 

 Mike made a vid of 50 different Total Gym exercises

 45) glute kick back again with ankle strap

 46) seated facing tower leg curl (instead of using the wing bar attachment, inverted) 

47) seated knee extension - (facing away from tower) for quads

 48) lat wide pull down (to sides) prone facing tower or see 36) kneeling (for butterfly strokes)

 49) Supine butterfly chest presses