Inkarnieren = sich in eigenem Köper und Leben zurechtzufinden
https://www.bdzv.de/twp/nominierte-texte/weitere-jahre/archiv/2014/britta-stuff/
Oh Inkarnierter,
der physische Leib ist leer,
leer ist jegliche Form;
Erscheinung ist nicht verschieden von Leerheit,
Leerheit nicht verschieden von Erscheinung;
was Form ist, ist leer,
was leer ist, ist Form.
So ist es bei Empfindung,
Wahrnehmung,
Denken und Wissen.
Herzsutra, Buddhismus.
Amnion. w
Borx.
Ch-fl. = See-wespe/= Box jellyfish/= Feuerqualle
Ferr-met. (Meteoreisen)/= Inkarnationsmetall
R.S. Nitrogen. inkarniert das Seelische.
Pap-r. w = Klatschmohn/= Poppies/= Feuerblume/= Klaproos/Positiv: ‡ Hilft auf die Erde zu in- und exkarnieren ‡.
‡ Plumbum., the
incarnating metal ‡
Rose. Elixir WALA 1 tsp. attention and concentration disorders/suitable for
small children (extreme premature) ADHD/ADD/Rosenwasser
Verb. = Königskerze ‡ bringt Neugeborene auf Erde ‡
Visc.
Vergleich: Siehe: Ianus/janus
Exkarnieren:
http://www.spiegel.de/gesundheit/diagnose/palliativmedizin-und-hospize-angebote-fuer-sterbende-menschen-a-1165489.html
http://www.zeit.de/wissen/gesundheit/2018-03/gian-domenico-borasio-tod-sterben-therapie-palliativmedizin
https://www.quora.com/What-is-the-purpose-of-life-56
https://11freunde.de/artikel/noch-ein-letztes-mal-zu-hertha/8088558?utm_source=pocket-newtab-global-de-DE
Anthroposofische Mitteln Anhang 3 [Armin Scheffler]
https://en.wikipedia.org/wiki/Caitlin_Doughty
https://www.youtube.com/watch?v=_p7HWFu8RP4 (Caitlin Doughty – Ask A
Mortician)
Film: Limbus
[Zeit Online 18.2.2021]
Sterbehilfe und Paragraf 217
Betäubungsmittel zur Suizidhilfe für Schwerstkranke
Die rechtliche und politische Situation hat sich seit dem Inkrafttreten von Paragraf 217 des Strafgesetzbuchs im Jahr 2015 verschärft. Das Verbot der geschäftsmäßigen Suizidhilfe wurde gewissermaßen durch ein Urteil des Bundesverwaltungsgerichts vom 2. März 2017 ergänzt. Das Gericht entschied, dass das Bonner Bundesinstitut für Arzneimittel und Medizinprodukte (BfArM) verpflichtet ist, Patientinnen und Patienten in "extremen Notlagen" den "Zugang zu einem Betäubungsmittel, das eine schmerzlose Selbsttötung ermöglicht", zu gestatten.
Inzwischen haben mehr als 130 Schwerstkranke einen entsprechenden Antrag beim BfArM gestellt. Aber die Hoffnung der Betroffenen auf Hilfe währte nicht lange.
Gestützt auf das Gutachten eines konservativen ehemaligen Verfassungsrichters, der das Urteil erwartungsgemäß als verfassungswidrig bezeichnete, hat das Bundesgesundheitsministerium unter Leitung von Jens Spahn (CDU) das BfArM 2018 angewiesen, alle gestellten Anträge abzulehnen und damit das höchstrichterliche
Urteil zu missachten.
Die Weisung des Gesundheitsministeriums rief scharfe Kritik wegen des offensichtlichen Verstoßes gegen die Gewaltenteilung hervor. Viele Betroffene klagten gegen
die Ablehnung ihrer Anträge, so sie diese noch erlebten. In der Folge erklärte das Kölner Verwaltungsgericht im November 2019 das generelle Verbot des Erwerbs von Betäubungsmitteln zur Selbsttötung für grundgesetzwidrig und legte die einschlägigen Vorschriften des Betäubungsmittelgesetzes dem Bundesverfassungsgericht zur Überprüfung vor (Az: 7 K 8461/18).
[David Little]
Corona and end of life: Anti-t. Ars. Carb-v. Lach. Tarent. Tarent-c.
[Reon Johnathan Conning]
http://openscholar.dut.ac.za/bitstream/10321/3228/1/CONNINGRJ_2019.pdf
2.3 Dying is as much a part of life as is living. In a sense, we are all
moving towards death and, thus, we all could be said to be dying. A useful
definition of dying
is “the physical, behavioural,
cognitive and emotional
experience of living
with life threatening/life limiting illness” (Meagher
& Balk, 2013: 33). In the context
of this study, dying refers to the time in a person’s life when that
person develops a fatal condition, when it is recognised by a physician, when
knowledge of that
condition is communicated to the person involved, when the person
realises and accepts the facts of his or her condition, or when nothing more
maybe done to
reverse the condition or preserve life (Kastenbaum, 2009: 97). Corr and
many other thanatologists emphasise the fact that the dying person is still
living and is
continuing to experience a broad range of needs, desires, plans,
projects, joys, sufferings, hopes and anxieties (Kastenbaum, 2009; Corr, Corr
and Borders, 2013;
Meagher and Balk, 2013).
2.3.1 Attitudes Toward Dying
Attitudes about death are constantly changing while there are also
variations between nations and cultures (Auger, 2007; Brady, 2014: 37). In
Western societies medical science has advanced to a point where it is possible to
help human beings live longer than may otherwise have been the case and thus,
responses to death have also changed (Filippo, 2006). With people having become
more optimistic and being interested in living longer, a culture of death
avoidance and denial has emerged (Marsh, 2009). Nevertheless, despite the
optimism, the inevitability of death creates some degree of anxiety in
individuals at some stage in their lives (Niemiec and Schulenberg, 2011: 387).
This anxiety may be general and may be borne out of the fear of pain and
suffering, the loss of self, the welfare of surviving family members,
annihilation or simply the unknown (Neimeyer, Wittkowski and Moser, 2004: 310;
Doka, 2009: 291; Niemiec and Schulenberg, 2011: 388). Several studies have been
conducted in an effort to
measure various forms of death anxiety and to compare variables that do
or do not influence such anxiety. The findings from these studies have
highlighted the complexity
of the subject with researchers acknowledging that it is not yet fully
understood (Kastenbaum, 2009; Corr, Corr and Bordere, 2013: 66). It was
initially believed that, the
older a person becomes, the more they fear death and, thus, their death
anxiety levels increase (Feifel and Branscomb, 1973: 283). With the improvement
of instruments
for studying death anxiety, it has been found both that older people do
not fear death as much as their younger counterparts and also that several
factors other than age
were found to affect death anxiety (Neimeyer et al., 2004: 320; Benton,
Christopher and Walter, 2007: 342; Kastenbaum, 2009; Corr et al., 2013: 56). In
a comprehensive
review of the relationship between age and death anxiety, it was
reported that death anxiety “was heightened for older adults who
(a) had more physical health problems,
(b) reported a history of psychological
distress,
(c) had weaker religious beliefs,
(d) had lower ‘ego integrity’, life
satisfaction, or resilience” (Fortner, Neimeyer and Neimeyer, 1999: 387).
Younger subjects were found to fear such
things as “bodily decomposition, pain, helplessness and isolation, whereas
older subjects were more concerned about loss of control
and the existence of an afterlife”
(Fortner et al., 1999: 390). In addition, women were found to report higher
death anxiety as compared to their male counterparts (Lester,
Templer and Abdel-Khalek, 2007:
256), people who firmly believe in an afterlife showed less death anxiety (Wink
and Scott, 2005: 208), while life accomplishments and past
and future regrets were also shown
to play a role (Tomer, Eliason and Wong, 2007: 466). Death anxiety has also
been examined in terms of other demographic and personality
factors which included occupation,
health status, experience with death and psychopathology (Tomer and Eliason, 1996:
350).
Of particular interest to this study
was the finding that medical and non-medical care givers, such as crisis
intervention workers, displayed greater apprehension about their
own death and dying as compared to
their counterparts (Tomer et al., 2007:466). Other studies showed that this
tended to result in conservative medical decision making while
some physicians were sometimes
reluctant to disclose terminal diagnoses and exhibited a generally negative
attitude regarding dying (Neimeyer et al., 2004: 323).
Most
studies conducted on
death attitudes used
descriptive cross-sectional
methodologies and focused on death anxiety using self-reporting questionnaires.
Fear of dying, also known as
thanataphobia, refers to a specific and conscious fear of death, which may be
functionally debilitating and inhibit personal growth (Niemiec and
Schulenberg, 2011: 388). Neimeyer
(1994) recommends that it is important to distinguish between fear of dying and
death anxiety. Some alternatives to death anxiety include
death denial, death avoidance and
death acceptance. Nevertheless, which ever way we perceive death, our attitude
towards death and dying may have an impact on both our
wellbeing and our definition of
personal meaning and may also determine how we live our lives (Neimeyer et al.,
2004: 310; Tomer et al., 2007: 466; Wong and Tomer, 2011).
Death denial and avoidance are futile as various events in life, such as
a terminal illness, an unexpected death of a loved one, or a disaster will
force us to confront the stark reality of mortality (Wong and Tomer, 2011).
Despite our efforts to suppress and repress death awareness, anxiety
about our demise may still manifest through
worries/stresses/depression/conflicts (Yalom, 2008: 216). Death acceptance and
death anxiety are intimately related (Gesser, Wong and Reker, 1988: 113).
There are several theories on the concept of death acceptance. The
three-component model that was introduced by Wong in 1994 has remained popular
in contemporary literature (Neimeyer et al., 2004: 337). This model introduces
the concepts of neutral acceptance, approach acceptance and escape acceptance.
Neutral acceptance refers to the acceptance of death as an integral part of
life and it is neither feared norwelcomed while approach acceptance is linked
to the belief in a happy afterlife and is associated with
a positive outlook on death. On the other hand, escape acceptance
results from living conditions that are “felt unbearable by the individual such
that death seems an attractive alternative to life” (Neimeyer et al., 2004:
322). This model is just one viewpoint that serves to broaden the conceptual
framework for understanding death attitudes.
Two major implications of death-related attitudes include the fact that
such attitudes may vary greatly and that human beings may “reflect on their own
and other possible attitudes, select with some degree of freedom the attitudes
they wish to hold, and change their attitudes in light of new encounters or
additional reflection on matters related to death” and dying (Corr et al.,
2013: 60).
https://www.zeit.de/gesellschaft/zeitgeschehen/2019-12/patientenverfuegung-letzter-wille-bevollmaechtigung-tod-palliativmedizin/seite-3
Aus einem Forum:
Lelyveld
#1.9 — vor 1 Tag 11
Was verstehen Sie blos unter Gesundheit?
Kennen Sie Serge Gainsbourg? In Frankreich nannte man ihn den traurigen Juden. Er sagte etwas, was in vielen Koepfen haengen blieb:
"Mein Deal mit dem Tod geht niemanden etwas an, weder einem System, noch einer Regierun, noch einer Kirche"
Ich wuerde dazu schreiben, es geht auch keinen Gutmenschen an.
Furcht, für alle eine Last zu
sein: Coch. Raph
[Konstantinos Pisios]
In regards to sensation of dying I might say that there is one
phenomenon called Near Death Experience (NDE) which includes physiological,
psychological
and alleged transcendental aspects and it has distinct progression as
follows
A very unpleasant sound/noise is
the first sensory impression to be noticed
A sense of being dead;
Pleasant emotions; calmness and
serenity;
An out-of-body experience; a
sensation of floating above one’s own body and seeing the surrounding area;
A sensation of moving upwards
through a bright tunnel or narrow passageway;
Meeting deceased relatives or
spiritual figures;
Encountering a being of light,
or a light (often interpreted as being the Christian God or another divine
figure);
Being given a life review;
Reaching a border or boundary;
A feeling of being returned to
the body, often accompanied by reluctance.
This type of phenomena may be found in a patient who is dying or in the
process of resuscitation. And probably these are the delusions a patient might
experience in this state.
Vergleich: Siehe: Anhang 2 (Interview
mit Gian Domenico Borasio/Johannes W. Schneider) + Anhang 3 (Interview mit Rosina
Sonnenschmidt) + Anhang 4
(Paolo Bavastro/Aktive Sterbehilfe) + Tod Repertorium: (Mirilli) + Anhang 5 (Birgitt Bahlmann/ )
+ Anhang
6 (Floris
Reitsma) + Anhang 7
(Johannes W. Schneider/Christian
Schüle - aus "Christ & Welt") + Anhang 8 (Lia Bello) + Organspende (Rosina
Sonnanschmidt/Hinrich Baumgart)
+ Psychopomp
https://hpathy.com/homeopathy-papers/death-final-frontier/
Ant-t. schläfrig + schwach/SCHLEIM/Face pale blue with cold sweat. Rattling of mucus in airways. Prior to collapse nostrils flare. quivering of chin.
Ars. Mager und fordernd/ausgezehrt/eingefallen/ruhelos/angsterfüllt/Schweiß klebrig
Camph.: Icy coldness of body, breath
cold. Prior to collapse patient refused covers.
Carb-v. Face blue, head
hot with hot perspiration, body is cold. Bloating in abdomen. Prior to
collapse, much belching and desire to be fanned
Conv.
Cupr-met.: Muscles of hands, feet, jaw contracted.
Skin blue. Foam at mouth.
Iris.
Lach.
Laur. AtemNOT/Zyanose/Gesicht krampfhaft verzerrt
Lyc.
Oci-sa. in Hinduismus Sterbende auf der Zunge gelegt um Sünden abzuwaschen. Wird mit dem Tote verbrannt.
Op. euphorisierend
Pap-r. w = Klatschmohn/= Poppies/= Feuerblume/= Klaproos/Positiv: ‡ Hilft auf die Erde zu in- und exkarnieren ‡.
Pap-s. euphorisierend
Phos. Angst/zittrige Schwäche/erschöpft/beklemmt/erregt/EMPfindlich gegen Sinneseindrücke
Rumx.
Tab. collapse of the circulation with cold sweat and FEAR of death
Tarent. UNruhig
Tarax.?
Tax.
Verat. collapse of the circulation with cold sweat and FEAR of death.
Chlol. verlängert den Sterbeprozess/= älteste synthetische Schmerzmittel
Vergleich: Siehe: Todesgruppe + Miasm Tuberkulin.
„Philosphieren ist sterben lernen“
Cicero
Der Mensch soll spätestens mit 63 Jahren von der Bühne des Lebens abtreten, sofern sich Zeichen der Gebrechlichkeit einstellen, um nicht dem Allgemeinwohl zur Last
zu fallen/nicht Platon selbst, die Altersweisheit sein Eigen nennen wollte.
Platon
"Wir wollen gehen, ohne zu vergehen".
Anonymus
Vorwort/Suchen. Zeichen/Abkürzungen. Impressum.