Women’s Asceticism, Sexual Misuse–Intentions

Compiled by J. S. Majda, Konrad Jaszowski, Małgorzata Krata.

The identical recurring fragment, forming the core of the idea, is as follows: “being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past”.

Organized freeing oneself from burdens – links to texts, information about recordings, working with intentions, the bow technique >Link.

Technical issues concerning the idea and the construction of sentences when working with intentions.
Art. “800 intentions for cleansing” Link.“One-sentence scheme for intentions.”Link.
Film “The bow after performing intentions” Link.

The word “–not” added to some word while working with intentions means that it is worth expressing it also in its opposite, or even finding and saying aloud any synonyms that come to mind together with their opposites.

For example — when saying: being poor, being sick, it is good to say it also with its opposite:
–being poor, being sick, –not being poor, not being sick.

This allows you to move a given pattern as broadly as possible, touching different aspects, including its opposite. It is also worth knowing that Souls often think or claim that they do not have such opposite patterns — for example, that they are not idolaters in a given case (in a given word).

Another example:
A woman’s Soul denies ever being a bad mother. Therefore, adding here the negating form — not being a bad mother — may allow her to understand the state she is in.
Being a bad mother, –not being a bad mother„-Oh, absolutely not, never in my life! These are certainly not my patterns. What I do is my private matter.” [—The Soul very often says or thinks this about itself.]

1. Our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
2. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
3. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
4. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
5. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
6. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
7. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
8. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
9. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
10. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
11. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
12. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
13. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
14. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
15. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
16. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
17. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
18. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
19. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
20. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
21. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
22. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
23. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
24. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
25. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
26. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
27. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.
28. and our and through us others’ for all reasons, in all ways, including being those who being those who, after the misuse of sexuality in former spaces of life — whether through entering relationships without respect for themselves, or through selling their own body from a place of compulsion, fear, or loss of worth — begin, in a subsequent or present stage of their path, to seek a radical severing from sexuality, which manifests as the choice of an ascetic life, such as the paths of women who withdraw from the world in the form of nuns, hermitesses, or wise women, sometimes called witches, in order to reclaim a sense of purity, control, and safety, and to heal the pain connected with having previously crossed their own boundaries; and taking on the role of those who, through such asceticism, wish to break the old cycle of misuse, which leads to the emergence of extreme tension between rejecting sexuality and longing for love, as well as to an inner conflict, because the body still carries the memory of former experiences, while at the same time expressing the longing for release and peace; and recognizing that the choice of an ascetic path does not always arise from a calling, but at times is an attempt to flee from that which the soul fears to touch, which results in the closing of the heart, the cutting off of emotions, and the inability to fully meet with other people; while simultaneously — though in silence — this leads to a deep reflection on one’s own value and on the meaning of sexuality as a space of closeness and not of misuse; and acknowledging that true healing lies neither in extreme asceticism nor in the misuse of the body, but in receiving one’s own story with love and releasing the shame that arose in the past. and not only, all of this depending and accordingly independently of, among others, the will, guidelines, opinions, actions, commands, decisions, suggestions, inspirations, graces, generosity and the presence or lack thereof from various beings, forces, systems, structures and influences as listed in the original text, and our and through us others’ experiencing all consequences of this.

Opublikowano: 05/12/2025
Autor: s_majda
Kateogrie: The Prostitute and the Soldier [PTSD, Combat Shock]

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