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Letter from the Director | UH Neurological Institute …

Posted: April 6, 2018 at 12:44 am

Nicholas C. Bambakidis,MD, FAHA, FAANS

University Hospitals Neurological Institute combines a comprehensive team of neurology and neurosurgery specialists throughout the Northeast Ohio. Our providers are world-class experts who are readily available to care for patients with any number of neurological disorders, offering treatment for the entire spectrum of both medical and surgical diseases of the brain and spine. These include diagnosis such as stroke and cerebrovascular disease, brain and spinal tumors and cancer, headache, movement disorders such as Parkinsons Disease, and many other complex neurological problems.

The specialists within UH Neurological Institute are also part of a multidisciplinary team within the University Hospitals Spine Institute that treat patients with all manner of spinal disorders and pain syndromes. Our physicians perform nationally recognized research throughout this disease spectrum as well, and this means that patients often have access to the latest clinical trials and research protocols.

Our specialists and patient-centric approach to care is unrivaled not just in Northeast Ohio but nationally and internationally as well. As director of UH Neurological Institute, I am proud of our efforts in bringing this care to those who entrust their care to us.


Nicholas C. Bambakidis, MD, FAHA, FAANSDirector and Vice President, University Hospitals Neurological InstituteProfessor of Neurological Surgery, Case Western Reserve University School of Medicine

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Letter from the Director | UH Neurological Institute …

Recommendation and review posted by G. Smith

Immortality Seeker – TV Tropes

Posted: April 6, 2018 at 12:42 am

When a character quests for eternal life. Sometimes it’s given to them, sometimes it isn’t. Sometimes it’s given to them and they regret the consequences, but their desire and actions towards immortality are what count towards this trope.Originally, this trope could be used for heroes and villains alike, as evidenced by quests for the Holy Grail and The Epic of Gilgamesh. Later it became one of the typical goals of an Evil Plan and thus the methods of achieving it were nasty, vile, and despicable. When heroes seek it they usually ultimately learn An Aesop and refocus their goals.See Immortality (and in particular Immortality Inducer) for ways to achieve it and Living Forever Is Awesome and Mortality Phobia for why they want to achieve it. Supertrope to Immortality Immorality, where seekers of immortality tend to resort to bad deeds to achieve it. Contrast Who Wants to Live Forever? for people that have immortality and hate it. Also Death Seeker for those seeking death instead. Not to be confused with Glory Seeker, someone who might want to go down in history, but doesn’t seek literal immortality.Courtesy of The Epic of Gilgamesh, this trope is Older Than Dirt.

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“Dark in here, isn’t it?”

“And lastly there is the oldest and deepest desire, the Great Escape: the Escape from Death. Fairy-stories provide many examples and modes of this Fairy-stories are made by men not by fairies. The Human-stories of the elves are doubtless full of the Escape from Deathlessness.”

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Immortality Seeker – TV Tropes

Recommendation and review posted by G. Smith


Posted: April 6, 2018 at 12:42 am

The belief that the soul continues its existence after the dissolution of the body is a matter of philosophical or theological speculation rather than of simple faith, and is accordingly nowhere expressly taught in Holy Scripture. As long as the soul was conceived to be merely a breath (“nefesh”; “neshamah”; comp. “anima”), and inseparably connected, if not identified, with the life-blood (Gen. ix. 4, comp. iv. 11; Lev. xvii. 11; see Soul), no real substance could be ascribed to it. As soon as the spirit or breath of God (“nishmat” or “rua ayyim”), which was believed to keep body and soul together, both in man and in beast (Gen. ii. 7, vi. 17, vii. 22; Job xxvii. 3), is taken away (Ps. cxlvi. 4) or returns to God (Eccl. xii. 7; Job xxxiv. 14), the soul goes down to Sheol or Hades, there to lead a shadowy existence without life and consciousness (Job xiv. 21; Ps. vi. 6 [A. V. 5], cxv. 17; Isa. xxxviii. 18; Eccl. ix. 5, 10). The belief in a continuous life of the soul, which underlies primitive Ancestor Worship and the rites of necromancy, practised also in ancient Israel (I Sam. xxviii. 13 et seq.; Isa. viii. 19; see Necromancy), was discouraged and suppressed by prophet and lawgiver as antagonistic to the belief in Yhwh, the God of life, the Ruler of heaven and earth, whose reign was not extended over Sheol until post-exilic times (Ps. xvi. 10, xlix. 16, cxxxix. 8).

As a matter of fact, eternal life was ascribed exclusively to God and to celestial beings who “eat of the tree of life and live forever” (Gen. iii. 22, Hebr.), whereas man by being driven out of the Garden of Eden was deprived of the opportunity of eating the food of immortality (see Roscher, “Lexikon der Griechischen und Rmischen Mythologie,” s.v. “Ambrosia”). It is the Psalmist’s implicit faith in God’s omnipotence and omnipresence that leads him to the hope of immortality (Ps. xvi. 11, xvii. 15, xlix. 16, lxxiii. 24 et seq., cxvi. 6-9); whereas Job (xiv. 13 et seq., xix. 26) betrays only a desire for, not a real faith in, a life after death. Ben Sira (xiv. 12, xvii. 27 et seq., xxi. 10, xxviii. 21) still clings to the belief in Sheol as the destination of man. It was only in connection with the Messianic hope that, under the influence of Persian ideas, the belief in resurrection lent to the disembodied soul a continuous existence (Isa. xxv. 6-8; Dan. xii. 2; see Eschatology; Resurrection).

The belief in the immortality of the soul came to the Jews from contact with Greek thought and chiefly through the philosophy of Plato, its principal exponent, who was led to it through Orphic and Eleusinian mysteries in which Babylonian and Egyptian views were strangely blended, as the Semitic name “Minos” (comp. “Minotaurus”), and the Egyptian “Rhadamanthys” (“Ra of Ament,” “Ruler of Hades”; Naville, “La Litanie du Soleil,” 1875, p. 13) with others, sufficiently prove. Consult especially E. Rhode, “Psyche: Seelencult und Unsterblichkeitsglaube der Griechen,” 1894, pp. 555 et seq. A blessed immortality awaiting the spirit while the bones rest in the earth is mentioned in Jubilees xxiii. 31 and Enoch iii. 4. Immortality, the “dwelling near God’s throne” “free from the load of the body,” is “the fruit of righteousness,” says the Book of Wisdom (i. 15; iii. 4; iv. 1; viii. 13, 17; xv. 3). In IV Maccabees, also (ix. 8, 22; x. 15; xiv. 5; xv. 2; xvi. 13; xvii. 5, 18), immortality of the soul is represented as life with God in heaven, and declared to be the reward for righteousness and martyrdom. The souls of the righteous are transplanted into heaven and transformed into holy souls (ib. xiii. 17, xviii. 23). According to Philo, the soul exists before it enters the body, a prison-house from which death liberates it; to return to God and live in constant contemplation of Him is man’s highest destiny (Philo, “De Opificio Mundi,” 46, 47; idem, “De Allegoriis Legum,” i., 33, 65; iii., 14, 37; idem, “Quis Rerum Divinarum Hres Sit,” 38, 57).

It is not quite clear whether the Sadducees, in denying resurrection (Josephus, “Ant.” xviii. 1, 4; idem, “B. J.” ii. 12; Mark xii. 18; Acts xxiii. 8; comp. Sanh. 90b), denied also the immortality of the soul (see Ab. R. N., recension B. x. [ed. Schechter, 26]). Certain it is that the Pharisaic belief in resurrection had not even a name for the immortality of the soul. For them, man was made for two worlds, the world that now is, and the world to come, where life does not end in death (Gen. R. viii.; Yer. Meg. ii. 73b; M. . iii. 83b, where the words , Ps. xlviii. 15, are translated by Aquilas as if they read: , “no death,” ).

The point of view from which the asidim regarded earthly existence was that man was born for another and a better world than this. Hence Abraham is told by God: “Depart from this vain world; leave the body and go to thy Lord among the good” (Testament of Abraham, i.). The immortality of martyrs was especially dwelt on by the Essenes (Josephus, “B. J.” vii. 8, 7; i. 33, 2; comp. ii. 8, 10, 14; idem, “Ant.” xviii. 1, 5). The souls of the righteous live like birds (See Jew. Encyc. iii. 219, s.v. Birds) in cages (“columbaria”) guarded by angels (IV Esd. vii. 32, 95; Apoc. Baruch, xxi. 23, xxx. 2; comp. Shab. 152b). According to IV Esdras iv. 41 (comp. Yeb. 62a), they are kept in such cages () before entering upon earthly existence. The soul of martyrs also have a special place in heaven, according to Enoch (xxii. 12, cii. 4, cviii. 11 et seq.); whereas the Slavonic Enoch (xxiii. 5) teaches that “every soul was created for eternity before the foundation of the world.” This Platonic doctrine of the preexistence of the soul (comp. Wisdom viii. 20; Philo, “De Gigantibus,” 3 et seq.; idem, “De Somniis,” i., 22) is taught also by the Rabbis, who spoke of a storehouse of the souls in the seventh heaven (“‘Arabot”; Sifre, Deut. 344; ag. 12b). In Gen. R. viii. the souls of the righteous are mentioned as counselors of God at the world’s creation (comp. the Fravashi in “Farwardin Yast,” in “S. B. E.” xxiii. 179).

Upon the belief that the soul has a life of its own after death is based the following story: “Said Emperor Antoninus to Judah ha-Nasi, ‘Both body and soul could plead guiltless on the day of judgment, as neither sinned without the other.’ ‘But then,’ answered Judah, ‘God reunites both for the judgment, holding them both responsible for the sin committed, just as in the fable the blind and the lame are punished in common for aiding each other in stealing the fruit of the orchard'” (Sanh. 91a; Lev. R. iv.). “There is neither eating nor drinking nor any sensual pleasure nor strife in the world to come, but the righteous with their crowns sit around the table of God, feeding upon the splendor of His majesty,” said Rab (Ber. 17a), thus insisting that the nature of the soul when freed from the body is purely spiritual, while the common belief loved to dwell upon the banquet prepared for the pious in the world to come (see Eschatology; Leviathan). Hence the saying, “Prepare thyself in the vestibule that thou mayest be admitted into the triclinium”; that is, “Let this world be a preparation for the next” (Ab. iv. 16). The following sayings also indicate a pure conception of the soul’s immortality: “The Prophets have spoken only concerning the Messianic future; but concerning the future state of the soul it is said: ‘Men have not heard nor perceived by the ear, neither hath the eye seen, O God beside Thee, what He hath prepared for him that waiteth for Him'” (Ber. 34b; comp. I Cor. ii. 9, Greek; Resh, “Agrapha,” 1889, p. 154). “When man dies,” says R. Mer, “three sets of angels go forth to welcome him” (Num. R. xii.); this can only refer to the disembodied soul.

Nevertheless, the prevailing rabbinical conception of the future world is that of the world of resurrection, not that of pure immortality. Resurrection became the dogma of Judaism, fixed in the Mishnah (Sanh. x. 1) and in the liturgy (“Elohai Neshamah” and “Shemoneh ‘Esreh”), just as the Church knows only of a future based upon the resurrection; whereas immortality remained merely a philosophical assumption. When therefore Maimonides (“Yad,” Teshubah, viii. 2) declared, with reference to Ber. 17a, quoted above, that the world to come is entirely spiritual, one in which the body and bodily enjoyments have no share, he met with strong opposition on the part of Abraham of Posquires, who pointed in his critical annotations (“Hassagot RABaD”) to a number of Talmudical passages (Shab. 114a; Ket. 111a; Sanh. 91b) which leave no doubt as to the identification of the world to come (“‘olam ha-ba”) with that of the resurrection of the body.

The medieval Jewish philosophers without exception recognized the dogmatic character of the belief in resurrection, while on the other hand they insisted on the axiomatic character of the belief in immortality of the soul (see Albo, “‘Iarim,” iv. 35-41). Saadia made the dogma of the resurrectionpart of his speculation (“Emunot we-De’ot,” vii. and ix.); Judah ha-Levi (“Cuzari,” i. 109) accentuated more the spiritual nature of the future existence, the bliss of which consisted in the contemplation of God; whereas Maimonides, though he accepted the resurrection dogma in his Mishnah commentary (Sanh. xi.; comp. his monograph on the subject, “Ma’amar Teiyyat ha-Metim”), ignored it altogether in his code (“Yad,” Teshubah, viii.); and in his “Moreh” (iii. 27, 51-52, 54; comp. “Yad,” Yesode ha-Torah, iv. 9) he went so far as to assign immortality only to the thinkers, whose acquired intelligence (“sekel ha-nineh”), according to the Aristotelians, becomes part of the “active divine intelligence,” and thus attains perfection and permanence. This Maimonidean view, which practically denies to the soul of man personality and substance and excludes the simple-minded doer of good from future existence, is strongly combated by asdai Crescas (“Or Adonai,” ii. 5, 5; 6, 1) as contrary to Scripture and to common sense; he claims, instead, immortality for every soul filled with love for God, whose very essence is moral rather than intellectual, and consists in perfection and goodness rather than in knowledge (comp. also Gersonides, “Milamot ha-Shem,” i. 13; Albo, “‘Iarim,” iv. 29). Owing to Crescas, and in opposition to Leibnitz’s view that without future retribution there could be no morality and no justice in the world, Spinoza (“Ethics,” v. 41) declared, “Virtue is eternal bliss; even if we should not be aware of the soul’s immortality we must love virtue above everything.”

While medieval philosophy dwelt on the intellectual, moral, or spiritual nature of the soul to prove its immortality, the cabalists endeavored to explain the soul as a light from heaven, after Prov. xx. 27, and immortality as a return to the celestial world of pure light (Baya b. Asher to Gen. i. 3; Zohar, Terumah, 127a). But the belief in the preexistence of the soul led the mystics to the adoption, with all its weird notions and superstitions, of the Pythagorean system of the transmigration of the soul (see Transmigration of Souls). Of this mystic view Manasseh ben Israel also was an exponent, as his “Nishmat ayyim” shows.

It was the merit of Moses Mendelssohn, the most prominent philosopher of the deistic school in an era of enlightenment and skepticism, to have revived by his “Phdon” the Platonic doctrine of immortality, and to have asserted the divine nature of man by presenting new arguments in behalf of the spiritual substance of the soul (see Kayserling, “Moses Mendelssohn,” 1862, pp. 148-169). Thenceforth Judaism, and especially progressive or Reform Judaism, emphasized the doctrine of immortality, in both its religious instruction and its liturgy (see Catechisms; Conferences, Rabbinical), while the dogma of resurrection was gradually discarded and, in the Reform rituals, eliminated from the prayer-books. Immortality of the soul, instead of resurrection, was found to be “an integral part of the Jewish creed” and “the logical sequel to the God-idea,” inasmuch as God’s faithfulness “seemed to point, not to the fulfilment of the promise of resurrection” given to those that “sleep in the dust,” as the second of the Eighteen Benedictions has it, but to “the realization of those higher expectations which are sown, as part of its very nature, in every human soul” (Morris Joseph, “Judaism as Creed and Life,” 1903, pp. 91 et seq.). The Biblical statement “God created man in his own image” (Gen. i. 27) and the passage “May the soul . . . be bound in the bundle of life with the Lord thy God” (I Sam. xxv. 29, Hebr.), which, as a divine promise and a human supplication, filled the generations with comfort and hope (Zunz, “Z. G.” p. 350), received a new meaning from this view of man’s future; and the rabbinical saying, “The righteous rest not, either in this or in the future world, but go from strength to strength until they see God on Zion” (Ber. 64a. after Ps. lxxxiv. 8 [A. V.]), appeared to offer an endless vista to the hope of immortality.

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Recommendation and review posted by G. Smith

The Neurology Center – Houston, Texas Neurologists | Privia

Posted: April 4, 2018 at 9:43 pm

The Neurology Center – Houston, Texas Neurologists | Privia Skip to content

The Neurology Center can attribute their success to their highly skilled team of dedicated neurologists who work hard for our patients prolonged treatment and care.

Our goal at The Neurology Center is to ensure that all of our patients receive quality care and expert treatment. Well work with you to ensure you live a full, healthy life.




Dear Patients: We are moving! Beginning February 16, 2017, The Neurology Center will be in our new location at the Houston Medical Center Plaza, 6655 Travis St., Suite 600, Houston, Read More

As of August 9, 2016, we are proud members of Privia Medical Group!

The Neurology Center is a proud member of Privia Medical Group. The best doctors in our community have joined together to form Privia Medical Group (PMG), a multi-specialty, high-performance medical group that puts patients first. Our physicians are united by the mission of providing better, more coordinated care for their patients.

To learn more about Privia Medical Group and find other Privia doctors, please visit our website.

6655 Travis Street Suite 600

Privia Medical Group offers patients personalized and secure 24/7 online access to their health records, as well as the ability to communicate with your medical care team through our patient portal.

The easiest way to book an appointment with your provider.

Review prescription medications and request prescription renewals.

Send and receive secure messages with your medical care team.

Quick access to your secure electronic medical record and test results.

Pay your invoices by credit card, securely and conveniently.

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The Neurology Center – Houston, Texas Neurologists | Privia

Recommendation and review posted by G. Smith

Ion AmpliSeq Designer

Posted: April 4, 2018 at 9:40 pm

AmpliSeq On-Demand Panels: Coming up with different design combinations for a panel requires time and effort. And you guys are doing all the work I like the idea of ordering only the genes that I see more

– Dr. William G. Kearns, PhD Founder & Director AdvaGenix Rockville, US

AmpliSeq On-Demand Panels: Coming up with different design combinations for a panel requires time and effort. And you guys are doing all the work I like the idea of ordering only the genes that I want, and being able to roll with it.

AmpliSeq On-Demand Panels: the majority of the projects we provide service for has only a few samples…it is good to have a small pack size…we have been limited because of the cost…this may see more

– Dr. Adam Ameur Department of Immunology, Genetics and Pathology Uppsala University

AmpliSeq On-Demand Panels: the majority of the projects we provide service for has only a few samples…it is good to have a small pack size…we have been limited because of the cost…this may possibly open up other studies…looking at larger genes with fewer samples Our results look very promising with even coverage across all samples and 100% of known variants detected”

AmpliSeq On-Demand Panels: “ can kind of cherry pick genes of interest and design your own panel…so I like it”

– Dr. Michal Mikula Department of Genetics Maria Sklodowska-Curie Memorial Cancer Center and Institute of Oncology Warsaw, Poland

AmpliSeq On-Demand Panels: “ can kind of cherry pick genes of interest and design your own panel…so I like it”

AmpliSeq On-Demand Panels: Cost was a limiting factor for panels with a large number of amplicons. For labs who need to change their gene content frequently, the lower price for oligos is really see more

– Dr. Pan Zhang, PhD, MD Director, Sequencing and Microarray Center Coriell Institute for Medical Research

AmpliSeq On-Demand Panels: Cost was a limiting factor for panels with a large number of amplicons. For labs who need to change their gene content frequently, the lower price for oligos is really great

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Ion AmpliSeq Designer

Recommendation and review posted by G. Smith

NC State Veterinary Hospital Neurology Service | NC State …

Posted: April 4, 2018 at 1:44 am

Appointment GuidelinesWe accept new cases only if they are referrals from a veterinarian. This ensures that the patient is initially referred to the most appropriate service within the Veterinary Hospital. Some cases, particularly orthopedic or cardiac cases, can show very similar signs to neurologic cases. This policy is also important because once discharged from the hospital, we will need to work with the patients veterinarian in order to provide continued, high quality care.

Appointment Hours

Emergency ServicesThere is always a board-certified neurologist on call to provide expert consultation and, where indicated, evaluation of emergency cases that present through the Veterinary Hospital emergency service.

How Do I Get An Appointment?Our service works on a referral only basis, so the primary veterinarian must first evaluate the patient and then contact our service directly to initiate the referral, if needed. The final arrangements for the date and time of the appointment are usually made directly with the client. If you do not have a referral, ask your primary veterinarian to give you one in order to make an appointment. We prefer to have the owner bring the patient to the neurology appointment rather than delegate this to a friend or relative, as it is often crucial to the management and outcome of the case that an accurate history be obtained. In many cases, this will involve information that only the owner is aware of.

What will happen during an appointment?

For the first appointment at the Veterinary Hospital, please allow 2-3 hours. The visit will start at the admission desk where a medical record is set up for the patient.

The client and patient will be met by either a student, clinical technician or veterinarian who will then take the patients history information. An initial review of any radiographs, bloodwork or other referral information from the primary veterinarian is also done at this time. It is the owners responsibility to ensure that this information is conveyed to the Veterinary Hospital in time for the appointment as the primary veterinarian may not be aware of the exact date of the appointment.

A physical examination will then be performed on the patient, followed by a neurologic examination. These may be performed initially by a student, intern or visiting resident. Following this, a neurology clinician (either a neurology resident or senior neurologist) will speak with the client to review the examination findings and to make recommendations on any other specific tests that are recommended to make a precise diagnosis. Depending upon the diagnostics needed and the treatment plan prescribed, the patient may need to be hospitalized for several days.

Frequently-Asked Questions

When will the diagnostic tests be performed?It is very important to realize that the major diagnostic tests are often run one or two days after the patient is brought to the Veterinary Hospital. This is done in order to refine exactly which tests will be required and to determine whether the patient can be safely anesthetized.

Can a diagnosis be given via a telephone consult?Unfortunately, it is usually impossible to determine a specific diagnosis from a telephone description provided by the client or from the referring veterinarian. In nearly all cases, a full patient history, thorough physical and neurologic examinations, and a series of tests are needed before we can provide a diagnosis for the patients condition.

What is a neurology specialist?

Specialists in veterinary neurology are certified by the ACVIM parent organization. Specialists (sometimes also known as Diplomates) have to meet strict training requirements as outlined below. In order to become a Neurology specialist, a veterinarian must:

Complete a one-year internship or equivalent training.Complete a residency training program (two or three year depending on the institution). In some schools, such as at NC State University, the residency training includes both medical neurology and neurosurgery.Fulfill the prescribed credentials requirements.Pass both the general Internal Medicine examination and the Neurology certifying examination.

Why might I need a neurology specialist?If your pet has a neurological problem of any sort, we would strongly recommend that you seek the advice of a board-certified neurologist. Under the term ACVIM Neurology board certification, a veterinary neurologist is considered to be an expert in neurology, which can include both medical neurology and neurosurgery. Some neurologists have more training in neurosurgery than others, and some neurologists choose not to do neurosurgery. The four neurologists at the Veterinary Hospital are all trained in neurosurgery as well as medical neurology.

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NC State Veterinary Hospital Neurology Service | NC State …

Recommendation and review posted by G. Smith

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